Shloka 10

अन्धक-हिरण्याक्ष-प्रसङ्गः, वराहावतारः, दंष्ट्राभूषणं च

Devanagari script

आनीय वसुधां देवीम् अङ्कस्थामकरोद्बहिः ततस् तुष्टाव देवेशं देवदेवः पितामहः

Transliteration

ānīya vasudhāṃ devīm aṅkasthāmakarodbahiḥ tatas tuṣṭāva deveśaṃ devadevaḥ pitāmahaḥ

Translation

ครั้นอัญเชิญเทวีวสุธา (แผ่นดิน) ออกมาแล้ว พระองค์ทรงวางไว้บนเพลา. จากนั้นปิตามหะพรหมา ผู้เป็นเทวะเหนือเทวะ ได้สรรเสริญพระศิวะ ผู้เป็นเทเวศ—พระปติสูงสุด ผู้ปลดปล่อยปศุ (ดวงชีพ) ที่ถูกผูกด้วยปาศะ

Word by Word

• आनीय (ānīya): having brought

• वसुधाम् (vasudhām): the Earth

• देवीम् (devīm): the goddess

• अङ्कस्थाम् (aṅkasthām): seated on the lap

• अकरोत् (akarot): he placed/made

• बहिः (bahiḥ): out/into manifestation

• ततस् (tatas): then

• तुष्टाव (tuṣṭāva): praised

• देवेशम् (deveśam): Lord of the gods

• देवदेवः (devadevaḥ): God of gods

• पितामहः (pitāmahaḥ): the Grandsire (Brahmā).

Speaker

Suta Goswami (narrating; internal action centers on Brahma)

Characters & Entities

• Brahma
• Vasudha (Bhumi/Earth)
• Shiva

FAQs

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

It frames Śiva as Deveśa (Lord of the Devas) whom even Brahmā praises after the Earth is restored—supporting the Linga Purana theme that all cosmic order and consecration ultimately depend on devotion to Śiva as the supreme Pati.

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

By directing Brahmā’s praise to Deveśa, the verse implies Śiva-tattva as supreme lordship: Śiva is the Pati above the gods, the grounding principle behind manifestation and restoration, and the refuge who can dissolve pāśa (bondage) for the paśu (individual soul).

What ritualistic or Yogic practice is highlighted here?

The immediate practice is stuti (hymnic praise) as a limb of bhakti and Pāśupata orientation—turning the mind from cosmic events to the Lordship of Śiva, which supports worship-centered disciplines such as japa, dhyāna, and Linga-pūjā.