Shloka 20

क्षुपदधीचिसंवादः — शिलादतपः, वरसीमा, मेघवाहनकल्पे त्रिदेवसमागमः

Devanagari script

तदा तं कल्पमाहुर्वै मेघवाहनसंज्ञया हिरण्यगर्भस्तं दृष्ट्वा तस्य देहोद्भवस्तदा

Transliteration

tadā taṃ kalpamāhurvai meghavāhanasaṃjñayā hiraṇyagarbhastaṃ dṛṣṭvā tasya dehodbhavastadā

Translation

ครั้งนั้นกัลป์นั้นได้รับนามว่า “เมฆวาหนะ” และเมื่อเห็นดังนั้น หิรัณยครรภ์ (พรหมา) ก็อุบัติจากพระวรกายขององค์พระเป็นเจ้าในบัดดล ปรากฏเป็นตัตตวะแห่งการสร้างสรรค์

Word by Word

• तदा (tadā): then

• तम् (tam): that

• कल्पम् (kalpam): aeon, cosmic cycle

• आहुः (āhuḥ): they call, they declare

• वै (vai): indeed

• मेघवाहन-संज्ञया (meghavāhana-saṃjñayā): by the designation/name ‘Meghavāhana’

• हिरण्यगर्भः (hiraṇyagarbhaḥ): Hiraṇyagarbha, Brahmā (cosmic creator)

• तम् (tam): that (manifestation/kalpa)

• दृष्ट्वा (dṛṣṭvā): having seen, beholding

• तस्य (tasya): of Him/of that

• देह-उद्भवः (deha-udbhavaḥ): arising from the body, body-born manifestation

• तदा (tadā): then, at that time

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Hiranyagarbha (Brahma)

FAQs

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

By naming a specific kalpa and showing the creator (Hiraṇyagarbha) as a dependent manifestation, the verse supports Linga-worship’s core view: Pati (Shiva) is the source, while all creative functions arise under His sovereignty.

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

Shiva-tattva is implied as the transcendent cause from whom even Brahmā’s creative principle emerges—indicating the Lord as Pati beyond the kalpa-cycle, with creation appearing as His ordered manifestation.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata discipline: contemplate the kalpa as transient (pāśa) and anchor the pashu (soul) in devotion and inward worship of Pati (Shiva), the source beyond cyclic creation.