Shloka 49

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

Devanagari script

ततः परममेयात्मा हिरण्यकशिपो रिपुः अनवद्यां प्रियामिष्टां शिवां वाणीं पितामहात्

Transliteration

tataḥ paramameyātmā hiraṇyakaśipo ripuḥ anavadyāṃ priyāmiṣṭāṃ śivāṃ vāṇīṃ pitāmahāt

Translation

Kemudian, musuh Hiraṇyakaśipu—yang hakikat dirinya melampaui segala ukuran—menerima daripada Datuk Agung (Brahmā) suatu sabda yang tanpa cela, dikasihi, paling diidamkan, dan membawa keberkatan yang suci.

Word by Word

• tataḥ: thereupon/then

• paramameyātmā: of immeasurable essential nature (beyond measure)

• hiraṇyakaśipoḥ: of Hiraṇyakaśipu

• ripuḥ: enemy/foe

• anavadyām: blameless/faultless

• priyāmiṣṭām: dear and most desired

• śivām: auspicious/beneficial (śiva-svarūpā)

• vāṇīm: speech/utterance/benediction

• pitāmahāt: from the Grandfather (Brahmā)

Speaker

Suta Goswami (narrating the Purāṇic account; internal reference to Brahmā as grantor of the boon)

Characters & Entities

• Hiranyakashipu
• Brahma

FAQs

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

It contrasts worldly, boon-based “auspiciousness” (śivā vāṇī) granted by Brahmā with the deeper Shaiva view that true śiva (benefit) culminates in turning the pashu toward Pati (Śiva), not merely in acquiring power.

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

By using śivām (“auspicious/beneficial”) and paramameyātmā (“immeasurable essence”), the verse hints at the Shaiva Siddhānta insight that the highest good is beyond measure and not reducible to finite gains—an indirect pointer to Pati’s transcendence over measurable worldly boons.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi is stated; the takeaway is doctrinal: boons obtained through tapas or cosmic authorities can still bind the pashu with pasha unless redirected into Śiva-bhakti and Pāśupata-oriented discipline.