Shloka 3

अन्धकानुग्रहः—शूलारोपणं, रुद्रस्मरण-फलम्, तथा गाणपत्य-प्रदानम् (अध्याय 93)

Devanagari script

वरलाभमशेषं च प्रवदामि समासतः हिरण्याक्षस्य तनयो हिरण्यनयनोपमः

Transliteration

varalābhamaśeṣaṃ ca pravadāmi samāsataḥ hiraṇyākṣasya tanayo hiraṇyanayanopamaḥ

Translation

இப்போது நான் சுருக்கமாக, ஆனால் முழுமையாக, வரப்பெற்றதைக் கூறுகிறேன். ஹிரண்யாக்ஷனுக்கு ஒரு மகன் இருந்தான்; அவன் கண்கள் பொன்னினைப் போல ஒளிர்ந்தன।

Word by Word

• वर-लाभम्: attainment of a boon

• अशेषम्: entirely, without remainder

• च: and

• प्रवदामि: I declare, I narrate

• समासतः: briefly, in summary

• हिरण्याक्षस्य: of Hiraṇyākṣa

• तनयः: son

• हिरण्य-नयन-उपमः: comparable to golden-eyed, having eyes like gold

Speaker

Suta Goswami

Characters & Entities

• Hiranyaksha

FAQs

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

It introduces a varadāna (boon) episode, setting up how worldly powers gained through boons remain within pasha (bondage), thereby contrasting with liberation attained through devotion to Pati (Śiva) and right worship.

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

Indirectly: by framing the narrative around “boon-attainment,” it points to Śiva as Pati—the ultimate dispenser of grace—while implying that mere boons cannot equal Śiva’s liberating anugraha that frees the paśu from pasha.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pāśupata yogic limb is stated in this verse; it functions as a narrative preface to a boon-account, which typically contextualizes later teachings on right devotion and restraint.