Shloka 42

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

Devanagari script

तल्ललाटादभूच्छंभोः सृष्ट्यर्थं तन्न दूषणम् अंशो ऽहं देवदेवस्य महाभैरवरूपिणः

Transliteration

tallalāṭādabhūcchaṃbhoḥ sṛṣṭyarthaṃ tanna dūṣaṇam aṃśo 'haṃ devadevasya mahābhairavarūpiṇaḥ

Translation

శంభువుని అదే లలాటం నుండి నేను సృష్టికార్యార్థం ఉద్భవించాను; అందులో దోషం లేదు. నేను దేవదేవ మహాభైరవరూపుని అంసము।

Word by Word

• tat-lalāṭāt: from that forehead

• abhūt: came into being/manifested

• śambhoḥ: of Śambhu (Śiva)

• sṛṣṭi-artham: for the sake of creation

• tat: that (act/origin)

• na: not

• dūṣaṇam: a defect, impurity, blame

• aṃśaḥ: a portion, emanated share

• aham: I

• deva-devasya: of the Lord of gods

• mahā-bhairava-rūpiṇaḥ: of Him whose form is Mahābhairava

Speaker

A manifested being (an aṃśa/emanation) speaking within Suta’s narration

Characters & Entities

• Shiva
• Shambhu
• Mahabhairava

FAQs

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

It grounds creation in Śiva (Pati) alone: the manifested powers that support sṛṣṭi arise from Him without impurity, reinforcing that Linga-worship honors the stainless source of all emergence.

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

Śiva-tattva is shown as transcendent yet freely manifesting: from His forehead an aṃśa arises for cosmic function, while Śiva remains the Deva-deva in the fierce, protective Mahābhairava aspect.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata orientation: contemplate all powers and beings as Śiva’s aṃśas (emanations) and fix devotion on Pati through Linga-pūjā and inner recollection of Bhairava as the guardian of purity.