Shloka 44

उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना

Devanagari script

श्रेयो ऽपि शैलराजेन संबन्धो ऽयं तवापि च तव पाद्मे समुद्भूतः कल्पे नाभ्यंबुजादहम्

Transliteration

śreyo 'pi śailarājena saṃbandho 'yaṃ tavāpi ca tava pādme samudbhūtaḥ kalpe nābhyaṃbujādaham

Translation

పర్వతరాజునితో నీ ఈ సంబంధము శ్రేయస్కరము; నిజముగా నీకును శుభదాయకమే. ఎందుకనగా ఈ కల్పమున నేను నీ కమలములోనుండి—నాభికమలమునుండి—ఉద్భవించితిని.

Word by Word

• śreyaḥ: auspicious good

• api: indeed/also

• śaila-rājena: with the King of Mountains (Himālaya)

• saṃbandhaḥ: relationship/connection

• ayam: this

• tava: of you/your

• api ca: and also

• tava pādme: in your lotus

• samudbhūtaḥ: arisen/born forth

• kalpe: in the aeon (kalpa)

• nābhi-ambujāt: from the navel-lotus

• aham: I

Speaker

Brahma (within Suta’s narration to the sages)

Characters & Entities

• Brahma
• Himalaya (Shailaraja)

FAQs

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

It frames cosmic origins as arising from a divinely ordained sambandha (sacred relation), supporting the Shaiva view that all manifestation proceeds under Pati’s (Shiva’s) auspicious governance—hence Linga worship aligns the pashu with that primordial order.

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

By emphasizing auspicious sambandha and emergence within the lotus of cosmic order, the verse implies Shiva-tattva as the auspicious ground (śreyaḥ) behind creation—Pati who enables origination while remaining the sovereign principle beyond it.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is contemplative (dhyāna): meditate on the kalpa-origin and the navel-lotus birth as a cosmological support for Pashupata orientation—seeing the self (pashu) as dependent on Pati for arising and release from pasha.