Shloka 38

Adhyaya 17: लिङ्गोद्भव—ब्रह्मविष्ण्वहङ्कार-शमनं, ओंकार-प्रादुर्भावः, मन्त्र-तत्त्वं च

Devanagari script

वाराहमहमप्याशु हंसत्वं प्राप्तवान्सुराः तदाप्रभृति मामाहुर्ह् अंसं हंसो विराडिति

Transliteration

vārāhamahamapyāśu haṃsatvaṃ prāptavānsurāḥ tadāprabhṛti māmāhurh aṃsaṃ haṃso virāḍiti

Translation

“Aku juga, setelah menjadi Varāha (Babi Hutan), dengan segera mencapai keadaan Haṃsa (Angsa). Sejak waktu itu para Deva memanggilku Aṃsa, Haṃsa, dan Virāṭ.”

Word by Word

• vārāham: (as) the Boar-form

• aham api: I also

• āśu: quickly

• haṃsatvam: the state/nature of Haṃsa (the Swan

• prāptavān: attained

• surāḥ: the Devas

• tadāprabhṛti: from that time onward

• mām: me

• āhuḥ: they called/said

• aṃsam: Aṃsa (a title/name, ‘portion’ or ‘ray’ of the Supreme)

• haṃsaḥ: Haṃsa (the Swan

• virāṭ: Virāṭ (the cosmic form, universal being)

• iti: thus.

Speaker

Brahma (within Suta’s narration to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Devas

FAQs

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

It frames divine names (Aṃsa, Haṃsa, Virāṭ) as pointers to the One Reality revealed through the Linga—formless yet capable of manifesting all forms—guiding worship from external symbol to inner realization of Pati (Shiva) as the supreme ground.

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

By invoking Haṃsa (the transcendent inner Self) and Virāṭ (the cosmic totality), the verse suggests Shiva-tattva as both beyond manifestation and as the universal presence pervading it—Pati who contains and exceeds all names and forms.

What ritualistic or Yogic practice is highlighted here?

The Haṃsa motif supports contemplative Pashupata-oriented practice: turning Linga-puja into inward worship through breath-witnessing and japa of the Haṃsa principle (the ever-present ‘so’ham’ insight), dissolving pasha (bondage) in awareness of Pati.