Shloka 14

Adhyaya 17: लिङ्गोद्भव—ब्रह्मविष्ण्वहङ्कार-शमनं, ओंकार-प्रादुर्भावः, मन्त्र-तत्त्वं च

Devanagari script

तथाभूतमहं दृष्ट्वा शयानं पङ्कजेक्षणम् मायया मोहितस्तस्य तमवोचममर्षितः

Transliteration

tathābhūtamahaṃ dṛṣṭvā śayānaṃ paṅkajekṣaṇam māyayā mohitastasya tamavocamamarṣitaḥ

Translation

اُسے یوں ہی لیٹا ہوا، کنول نین دیکھ کر، میں اس کی مایا سے فریفتہ ہو گیا؛ اور بے صبری میں، رنج و غضب کے ساتھ میں نے اس سے بات کہی۔

Word by Word

• तथा-भूतम्: in that very condition/just so

• अहम्: I

• दृष्ट्वा: having seen

• शयानम्: lying down/reclining

• पङ्कज-ईक्षणम्: the lotus-eyed one

• मायया: by māyā/veiling power

• मोहितः: deluded, bewildered

• तस्य: by him/of him

• तम्: to him

• अवोचम्: I said/spoke

• अमर्षितः: impatient, irritated, unable to bear (in vexation)

Speaker

Brahma (within Suta’s narration to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Vishnu

FAQs

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

It shows how even cosmic authorities can be veiled by māyā; Linga-worship centers the devotee on Pati (Śiva) beyond pride and delusion, preparing the mind for the Linga’s revelation as the supreme sign.

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

By implication, Shiva-tattva stands prior to and beyond the māyā that can bewilder Brahmā and Viṣṇu; the coming Linga episode frames Śiva as Pati—transcendent, the ground of creation and the remover of avidyā.

What ritualistic or Yogic practice is highlighted here?

A key Pāśupata-Yogic takeaway is vigilance against māyā and krodha (irritated ego); the verse points to inner purification—restraint and discernment—as prerequisites for true Linga-upāsanā.