Shloka 10

विष्णुचक्रलाभो नाम (अर्धनारीश्वर-तत्त्वं, सती-पार्वती-सम्भवः, दक्षयज्ञविनाशः)

Devanagari script

हिरण्यगर्भं तं देवो जायमानमपश्यत सो ऽपि रुद्रं महादेवं ब्रह्मापश्यत शङ्करम्

Transliteration

hiraṇyagarbhaṃ taṃ devo jāyamānamapaśyata so 'pi rudraṃ mahādevaṃ brahmāpaśyata śaṅkaram

Translation

เทพได้เห็นหิรัณยครรภะนั้นขณะกำเนิด; และพรหมองค์นั้นก็ได้เห็นพระรุทระ—มหาเทวะ ศังกร—ในกาลต่อมา

Word by Word

• हिरण्यगर्भम्: Hiraṇyagarbha (the cosmic embryo/creator-principle)

• तम्: him/that one

• देवः: the Deva (a divine being)

• जायमानम्: being born/coming into manifestation

• अपश्यत: saw/beheld

• सः अपि: he also/that one too

• रुद्रम्: Rudra

• महादेवम्: Mahādeva (the Great God)

• ब्रह्मा: Brahmā

• अपश्यत: saw

• शङ्करम्: Śaṅkara (the auspicious one, Shiva)

Speaker

Suta Goswami (narrating the Purva-Bhaga account to the sages of Naimisharanya)

Characters & Entities

• Hiranyagarbha
• Brahma
• Rudra
• Shiva (Shankara, Mahadeva)
• Deva(s)

FAQs

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

It establishes Rudra–Mahādeva as the prior, supreme reality behind creation; Linga worship centers on this Pati-tattva as the source and support of all manifested principles like Hiraṇyagarbha and Brahmā.

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

Shiva is presented as Rudra, Mahādeva, Śaṅkara—the one whom even Brahmā beholds—indicating Shiva as the transcendent Pati, not merely a product within creation but the revealer and ground of it.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights darśana (contemplative vision) of Pati; in a Pāśupata-Yogic sense, it points to inner recognition of Shiva as the supreme reality prior to all tattvas, which becomes the basis for Linga-upāsanā and meditation.