Shloka 53

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

अवतीर्णो यथा ह्यण्डाद् भानुः सो ऽपि पराशरः अदृश्यन्त्याश्चतुर्वक्त्रो मेघजालाद्दिवाकरः

Transliteration

avatīrṇo yathā hyaṇḍād bhānuḥ so 'pi parāśaraḥ adṛśyantyāścaturvaktro meghajālāddivākaraḥ

Translation

സൂര്യൻ ബ്രഹ്മാണ്ഡാണ്ഡത്തിൽ നിന്ന് പുറപ്പെടുന്നതുപോലെ ദൃശ്യമാകുന്നതുപോലെ, പരാശരനും പ്രാദുര്ഭവിച്ചു. മേഘജാലം പിരിയുമ്പോൾ ദിവാകരൻ പ്രകാശിക്കുന്നതുപോലെയും, അതോടെ ചതുര്മുഖ ബ്രഹ്മയും ദൃശ്യമാകുന്നതുപോലെയും, അദ്ദേഹം തേജസ്സോടെ തടസ്സമില്ലാതെ പ്രത്യക്ഷപ്പെട്ടു.

Word by Word

• avatīrṇaḥ: descended/manifested

• yathā: just as

• hi: indeed

• aṇḍāt: from the (cosmic) egg

• bhānuḥ: the Sun

• saḥ api: he too

• parāśaraḥ: Parāśara (the sage)

• adṛśyantyāḥ: of what was not being seen/while unseen

• caturvaktraḥ: the four-faced one (Brahmā)

• meghajālāt: from the net/mass of clouds

• divākaraḥ: the maker of day (Sun)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Parashara
• Brahma
• Surya

FAQs

What is the importance of this verse in the context of Linga worship?

It uses the imagery of concealment and revelation—like the Sun emerging from clouds—to suggest that divine presence (and the Shiva-tattva signified by the Linga) is ever-present but becomes perceptible when obscurations are removed.

How does this verse describe the nature of Shiva (Shiva-tattva)?

By analogy, it points to the Shaiva Siddhanta theme that Pati (the Lord) is self-luminous and revealed when pasha (bonding obscurations) are cleared—just as light is known when clouds disperse.

What ritualistic or Yogic practice is highlighted here?

The implied practice is pasha-kshaya (removal of obscurations) through Pashupata-oriented discipline—purification, mantra-japa, and steady contemplation—so the self-luminous reality becomes directly evident.