Shloka 19

क्षुपदधीचिसंवादः — शिलादतपः, वरसीमा, मेघवाहनकल्पे त्रिदेवसमागमः

Devanagari script

दृष्ट्वा भावं महादेवो हरेः स्वात्मनि शङ्करः प्रददौ तस्य सकलं स्रष्टुं वै ब्रह्मणा सह

Transliteration

dṛṣṭvā bhāvaṃ mahādevo hareḥ svātmani śaṅkaraḥ pradadau tasya sakalaṃ sraṣṭuṃ vai brahmaṇā saha

Translation

హరిలో తన స్వాత్మభావాన్ని గమనించిన మహాదేవ శంకరుడు, బ్రహ్మునితో కలిసి సృష్టి చేయుటకు కావలసిన సంపూర్ణ సామర్థ్యమును అతనికి అనుగ్రహించెను।

Word by Word

• दृष्ट्वा: having seen/perceived

• भावं: intention, inner disposition, purpose

• महादेवः: Mahādeva (the Great Lord, Śiva)

• हरेः: of Hari (Viṣṇu)

• स्वात्मनि: in (as) his own Self

• शङ्करः: Śaṅkara (Śiva, the beneficent)

• प्रददौ: bestowed, granted

• तस्य: to him (to Hari)

• सकलं: the entire, complete (power/means)

• स्रष्टुं: to create, to emanate

• वै: indeed

• ब्रह्मणा सह: together with Brahmā

Speaker

Suta Goswami (narrating the Purana’s account of creation)

Characters & Entities

• Shiva
• Vishnu
• Brahma
• Mahadeva
• Shankara
• Hari

FAQs

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

It grounds Linga-oriented Shaiva theology in the principle that Śiva (Pati) is the inner Self and supreme source of śakti; even cosmic functions like sṛṣṭi proceed by his bestowal, supporting Linga worship as worship of the causal Lord behind all divine roles.

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

Śiva-tattva is shown as the indwelling Self (svātman) who perceives and authorizes cosmic action; he is not merely a participant in creation but the sovereign giver of capacity, indicating transcendence with immanence—Pati empowering other deities.

What ritualistic or Yogic practice is highlighted here?

A key yogic takeaway is svātma-darśana—seeing the Lord as the inner Self in all (Hari included), a contemplative basis aligned with Pāśupata orientation: loosening pāśa (bondage) by recognizing Pati as the true source of all powers.