Shloka 37

Vyasa

हिमालयगृहे नारदस्य आगमनम् तथा विश्वकर्मनिर्मितवैभववर्णनम् — Nārada’s Arrival at Himālaya’s Palace and the Description of Viśvakarman’s Marvels

Devanagari script

ब्रह्मोवाच । एवं संवदमानन्तं शक्रं विकृतमानसम् । हरिणोक्तश्च गिरिशो लौकिकीं गतिमाश्रितः

Transliteration

brahmovāca | evaṃ saṃvadamānantaṃ śakraṃ vikṛtamānasam | hariṇoktaśca giriśo laukikīṃ gatimāśritaḥ

Translation

Brahmā berkata: Ketika Śakra (Indra), dengan fikiran yang terganggu, berkata demikian, Girīśa (Tuhan Śiva)—atas petunjuk Hari (Viṣṇu)—mengambil suatu langkah yang pada zahirnya tampak bersifat duniawi (demi lila ilahi dan tertibnya alam).

Word by Word

ब्रह्माBrahmā

उवाचsaid

एवम्thus

संवदमानम्speaking / conversing

अन्तम्continuously / to the end

शक्रम्Śakra (Indra)

विकृतमानसम्with a disturbed mind

हरिणाby Hari (Viṣṇu)

उक्तःspoken / addressed

चand

गिरिशःGiriśa (Lord of the mountain; Śiva)

लौकिकीम्worldly

गतिम्course / manner / state

आश्रितःhaving resorted to / having assumed

Speaker

Brahma

Shaiva Theology

Tattva Level: pati

Shiva Form: Mahādeva

Characters & Entities

Brahma

Indra

Vishnu

Shiva

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It shows that although Śiva is transcendent (Pati beyond bondage), He may adopt an apparently “worldly” mode of action to restore balance and guide beings—divine leelā performed for loka-saṅgraha, not from personal need.

How does this verse relate to the worship of the Linga or Saguna Shiva?

The verse highlights Saguna Śiva: the Lord who can be approached through form, names, and narrative actions. His taking a laukikī gati supports devotees’ relational worship—like Linga-upāsanā—while affirming His inner transcendence.

What ritualistic or meditative practice is suggested here?

A practical takeaway is steadiness of mind through japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) and devotional contemplation of Śiva’s leelā—transforming vikṛta-manas (agitated mind) into śānta-bhāva (peaceful devotion).