Shloka 31

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

Devanagari script

एवम् उक्तस् तदा तेन ब्रह्मणा परमेष्ठिना बृहस्पतिस् तथा सेन्द्रैर् देवैर् देवं प्रणम्य तम्

Transliteration

evam uktas tadā tena brahmaṇā parameṣṭhinā bṛhaspatis tathā sendrair devair devaṃ praṇamya tam

Translation

Được Parameṣṭhin—Đại Phạm Thiên tối thượng—nói như vậy, Bṛhaspati cùng Indra và chư Deva liền cúi đầu đảnh lễ vị Thần ấy: Mahādeva, Pati giải thoát các paśu khỏi sợi trói pāśa.

Word by Word

• evam: thus

• uktas: having been spoken to/addressed

• tadā: then

• tena: by him

• brahmaṇā: by Brahmā

• parameṣṭhinā: by the Supreme Lord/Parameṣṭhin

• bṛhaspatiḥ: Bṛhaspati (guru of the Devas)

• tathā: and also

• sa-indraiḥ: together with Indra

• devaiḥ: by the Devas

• devam: to the God (Mahādeva)

• praṇamya: having bowed/saluted

• tam: to him/that (Lord).

Speaker

Suta Goswami (narrating the episode; internal action involving Brahma, Brihaspati, Indra, and the Devas)

Characters & Entities

• Brahma
• Brihaspati
• Indra
• Devas
• Shiva (Mahadeva)

FAQs

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

It models the foundational bhāva of Liṅga-pūjā: even Brahmā and the Devas approach Śiva through praṇāma (reverent surrender), establishing devotion and humility as prerequisites for grace.

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

Śiva is implied as the supreme Deva worthy of universal obeisance—Pati beyond the Devas—before whom even cosmic authorities like Brahmā and Indra submit, indicating His transcendence and lordship.

What ritualistic or Yogic practice is highlighted here?

Praṇāma (prostration/salutation) is highlighted as a key devotional act aligned with Pāśupata orientation—ego-shedding surrender that prepares the paśu (bound soul) for Śiva’s anugraha (grace).