Shloka 6

ब्रह्मणो वरप्रदानम् — शिवस्य परत्वप्रतिपादनम् तथा वराहेण भूमेः पुनःस्थापनम्

Devanagari script

सो ऽपि तस्यामरेशस्य वचनाद्वारिजोद्भवः वरेण्यं वरदं रुद्रम् अस्तुवत्प्रणनाम च

Transliteration

so 'pi tasyāmareśasya vacanādvārijodbhavaḥ vareṇyaṃ varadaṃ rudram astuvatpraṇanāma ca

Translation

แล้วพรหมผู้บังเกิดจากดอกบัว ตามพระดำรัสของจอมเทพ ได้สรรเสริญพระรุทระผู้ควรบูชายิ่งและผู้ประทานพร แล้วนอบน้อมกราบลงแด่พระองค์।

Word by Word

• saḥ api: he too (Brahmā)

• tasya: of him

• amara-īśasya: of the lord of the immortals (Indra)

• vacanāt: by the command/word

• vārija-udbhavaḥ: the Lotus-born (Brahmā)

• vareṇyam: most excellent, most worthy of choice/worship

• varadam: boon-giving, granter of grace

• rudram: Rudra (Śiva)

• astuvat: praised

• praṇanāma: bowed/prostrated

• ca: and

Speaker

Suta Goswami (narrating; internal action of Brahmā following Indra’s instruction)

Characters & Entities

• Brahma
• Indra
• Shiva
• Rudra

FAQs

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

It models the core Linga-Purāṇa attitude for worship: even Brahmā approaches Rudra with stuti (praise) and praṇāma (prostration), emphasizing devotion and surrender as the gateway to Śiva’s anugraha (grace).

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

Śiva is presented as vareṇya (supremely worthy of worship) and varada (the giver of boons), indicating Pati-tattva—the sovereign Lord who alone can loosen pāśa (bondage) and grant auspicious fulfillment through grace.

What ritualistic or Yogic practice is highlighted here?

Stuti and praṇāma are highlighted—devotional disciplines central to Śaiva practice and supportive of Pāśupata orientation, where humility and surrender align the paśu (individual soul) toward liberation by Pati.