Shloka 20

अन्धक-हिरण्याक्ष-प्रसङ्गः, वराहावतारः, दंष्ट्राभूषणं च

Devanagari script

अथ तामुद्धृतां तेन धरां देवा मुनीश्वराः मूर्ध्न्यारोप्य नमश्चक्रुश् चक्रिणः संनिधौ तदा

Transliteration

atha tāmuddhṛtāṃ tena dharāṃ devā munīśvarāḥ mūrdhnyāropya namaścakruś cakriṇaḥ saṃnidhau tadā

Translation

Kemudian para dewa dan para resi agung mengambil Bumi yang telah diangkat olehnya itu, meletakkannya di atas kepala mereka, lalu menunduk memberi sembah di hadapan Cakrin, Sang Pemegang cakra, pada saat itu.

Word by Word

• atha: then

• tām: that (Earth)

• uddhṛtām: lifted up, raised

• tena: by him

• dharām: the Earth

• devāḥ: the gods

• munīśvarāḥ: lords among sages

• mūrdhni: on the head

• āropya: having placed

• namaḥ: salutation, obeisance

• cakruḥ: they did/made

• cakriṇaḥ: of the Cakrin, the discus-bearer

• saṃnidhau: in the presence

• tadā: at that time

Speaker

Suta Goswami

Characters & Entities

• Devas
• Munis
• Earth (Dhara)
• Cakrin (discus-bearer)

FAQs

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

It models the core devotional posture behind Linga-puja: placing the Lord above oneself (symbolized by bearing the sacred upon one’s head) and offering namas, a surrender that loosens pasha (bondage) and aligns the pashu (soul) toward Pati (the Lord).

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

Even when narrated through a ‘Cakrin’ epithet, the verse emphasizes the Lord’s function as cosmic upholder—restoring dharma and stability to the world—while the Devas and sages respond with reverent submission, acknowledging divine sovereignty beyond ego and station.

What ritualistic or Yogic practice is highlighted here?

The act of namaḥ (obeisance) with the ‘head-bearing’ gesture reflects bhakti-informed discipline akin to Pashupata surrender: humility, reverence, and placing the sacred reality above the limited self as a practical means to attenuate bondage.