Shloka 6

क्षुपदधीचिसंवादः — शिलादतपः, वरसीमा, मेघवाहनकल्पे त्रिदेवसमागमः

Devanagari script

शक्र उवाच पुत्रं दास्यामि विप्रर्षे योनिजं मृत्युसंयुतम् अन्यथा ते न दास्यामि मृत्युहीना न सन्ति वै

Transliteration

śakra uvāca putraṃ dāsyāmi viprarṣe yonijaṃ mṛtyusaṃyutam anyathā te na dāsyāmi mṛtyuhīnā na santi vai

Translation

شکر (اِندر) نے کہا—اے برہمن رشیوں میں افضل، میں تمہیں رحم سے پیدا ہونے والا، موت سے بندھا ہوا بیٹا عطا کروں گا؛ ورنہ یہ ور نہیں دوں گا، کیونکہ حقیقت میں کوئی بھی موت سے خالی نہیں۔

Word by Word

• śakraḥ: Indra

• uvāca: said

• putram: a son

• dāsyāmi: I will give/grant

• vipra-ṛṣe: O Brahmin seer

• yoni-jam: womb-born, born from a mother’s womb

• mṛtyu-saṃyutam: joined with death, subject to mortality

• anyathā: otherwise

• te: to you/for you

• na: not

• dāsyāmi: I will grant

• mṛtyu-hīnāḥ: deathless ones

• na santi: do not exist/are not found

• vai: indeed, certainly

Speaker

Śakra (Indra)

Characters & Entities

• Indra (Śakra)
• Vipraṛṣi (a Brahmin seer)

FAQs

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

It underscores that all womb-born beings (pashus) remain under the law of mortality; Linga worship is pursued to seek Shiva as Pati, the one beyond death, who can loosen pāśa (bondage) and grant liberation rather than merely worldly boons.

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

By stating that “none are deathless” among created beings, the verse implicitly distinguishes the conditioned pashu from the transcendent Pati—Shiva—whose tattva is not subject to birth and death and who alone is the refuge from saṃsāra.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the takeaway aligns with Pāśupata orientation—turning from finite boons (mortal progeny) toward sādhanā and Shiva-bhakti aimed at freedom from mṛtyu through devotion, discipline, and Linga-upāsanā.