Shloka 39

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

Devanagari script

श्रुत्वाप्रतिमकर्मा हि भगवानसुरान्तकृत् किं नु खल्वत्र मे नाभ्यां भूतमन्यत्कृतालयम्

Transliteration

śrutvāpratimakarmā hi bhagavānasurāntakṛt kiṃ nu khalvatra me nābhyāṃ bhūtamanyatkṛtālayam

Translation

Setelah mendengar demikian, Yang Bhagavan—yang amal-perbuatannya tiada bandingan, pemusnah para asura—merenung: “Apakah gerangan ini yang timbul dari pusatku di sini, suatu makhluk lain yang menjadikan tempat ini sebagai kediamannya?”

Word by Word

• श्रुत्वा: having heard

• अप्रतिमकर्मा: one whose actions are unrivalled

• हि: indeed

• भगवान्: the Blessed Lord

• असुरान्तकृत्: slayer/ender of the asuras

• किम् नु: what indeed?

• खलु: surely/indeed

• अत्र: here

• मे: my

• नाभ्याम्: from the navel

• भूतम्: come into being/arisen

• अन्यत्: another (distinct)

• कृतालयम्: having made (it) a dwelling/abode

Speaker

Suta Goswami (narrating an internal reflection of Vishnu/Hari)

Characters & Entities

• Vishnu
• Asuras

FAQs

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

It sets up the primordial wonder of creation (srishti) and the appearance of a new being from the navel-lotus, a narrative foundation that later culminates in recognizing the Supreme Pati (Shiva) as the ultimate source beyond created forms—supporting linga as the formless-sign (aniconic) focus of worship.

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

Indirectly: by showing that even a supreme deity within creation (Vishnu, the asura-destroyer) encounters something “other” arising within cosmic process, the text prepares the Shaiva Siddhanta distinction that Pati (Shiva) transcends all srishti-based hierarchies and is not limited by the emergence of beings or abodes.

What ritualistic or Yogic practice is highlighted here?

No explicit puja-vidhi appears in this verse; the takeaway is contemplative discernment (viveka) central to Pashupata orientation—recognizing the difference between the created (pashu within pasha) and the transcendent Lord (Pati) who is later indicated through linga-tattva.