Shloka 62

प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्

Devanagari script

न दुर्लभो मृत्युहीनस् तव पुत्रो ह्ययोनिजः मया च विष्णुना चैव ब्रह्मणा च महात्मना

Transliteration

na durlabho mṛtyuhīnas tava putro hyayonijaḥ mayā ca viṣṇunā caiva brahmaṇā ca mahātmanā

Translation

“تمہارے لیے موت سے پاک ‘اَیونِج’ بیٹا نایاب نہیں۔ یہ ور میں بھی دیتا ہوں، اور وِشنو اور مہاتما برہما بھی—یہ شِو کے انُگرہ سے پورا ہوتا ہے۔”

Word by Word

• na: not

• durlabhaḥ: difficult to obtain

• mṛtyu-hīnaḥ: devoid of death, immortal

• tava: your

• putraḥ: son

• hi: indeed

• ayonijaḥ: not born of a womb, self-manifest/unborn

• mayā: by me

• ca: and

• viṣṇunā: by Viṣṇu

• caiva: and indeed

• brahmaṇā: by Brahmā

• ca: and

• mahātmanā: by the great-souled (one)

Speaker

Suta Goswami (narrating an internal divine proclamation/boon-giving scene)

Characters & Entities

• Vishnu
• Brahma

FAQs

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

It frames divine grace as the source of extraordinary boons—echoing Linga worship’s aim of approaching Pati (the Lord) for protection from mṛtyu and release from bondage.

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

Even when voiced through a narrative involving Viṣṇu and Brahmā, the verse reflects the Shaiva siddhānta idea that supreme lordship (Pati) is the ultimate giver of life, protection, and mṛtyu-jaya (victory over death).

What ritualistic or Yogic practice is highlighted here?

The verse implies mṛtyu-jaya intent—commonly pursued through Linga-pūjā, mantra-japa, and Pāśupata-oriented discipline aimed at loosening pāśa (bondage) for the paśu (individual soul).