Shloka 24

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

Devanagari script

सो ऽपि तस्य मुखाच्छ्रुत्वा प्रणयात्प्रणतार्तिहा देवैरशेषैः सेन्द्रैस्तु जीवमाह पितामहः

Transliteration

so 'pi tasya mukhācchrutvā praṇayātpraṇatārtihā devairaśeṣaiḥ sendraistu jīvamāha pitāmahaḥ

Translation

Setelah mendengarnya dari mulut baginda sendiri, Sang Pitāmaha (Brahmā)—penghapus duka bagi mereka yang tunduk dalam bhakti—lalu menuturkan kata-kata yang menghidupkan kembali, sementara semua dewa, bersama Indra, berdiri hadir.

Word by Word

• saḥ api: he too

• tasya: of him/that one

• mukhāt: from the mouth

• śrutvā: having heard

• praṇayāt: out of affectionate devotion/cordiality

• praṇata-ārti-hā: remover of the suffering of the bowed (epithet)

• devaiḥ aśeṣaiḥ: by/with all the gods

• sa-indraiḥ: together with Indra

• tu: indeed/then

• jīvam: life, vital restoration

• āha: said, spoke

• pitāmahaḥ: the Grandsire, Brahmā

Speaker

Suta (narrating); internally: Brahma (Pitamaha) speaks in the scene

Characters & Entities

• Brahma
• Indra
• Devas

FAQs

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

It frames divine restoration and instruction as arising from devotion and surrender—key dispositions for Linga-pūjā, where praṇati (bowing) invites anugraha (grace) that removes suffering.

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

Though Shiva is not named directly, the verse highlights a Shaiva Siddhanta motif: the bowed devotee’s distress is removed through higher ordinance and grace—Pati’s power operating through cosmic authorities like Brahmā and the Devas.

What ritualistic or Yogic practice is highlighted here?

Praṇati with praṇaya (devotional surrender) is emphasized—an inner discipline aligned with Pāśupata orientation, where humility and surrender loosen pāśa (bondage) for the pashu (soul).