Shloka 9

Adhyaya 22 — शिवानुग्रहः, ब्रह्मतपः, एकादशरुद्राः तथा प्राणतत्त्वम्

Devanagari script

युवाभ्यां किं ददाम्यद्य वराणां वरमीप्सितम् अथोवाच महाभागो विष्णुर्भवमिदं वचः

Transliteration

yuvābhyāṃ kiṃ dadāmyadya varāṇāṃ varamīpsitam athovāca mahābhāgo viṣṇurbhavamidaṃ vacaḥ

Translation

“Hôm nay Ta sẽ ban cho hai con ân huệ gì—ân huệ được khát cầu nhất trong mọi ân huệ?” Nói vậy xong, đấng cao quý Viṣṇu liền hướng về Bhava (Śiva) mà thưa những lời này.

Word by Word

• yuvābhyām: to you two

• kim: what

• dadāmi: shall I give/grant

• adya: today/now

• varāṇām: among boons

• varam: the boon (best boon)

• īpsitam: desired/sought

• atha: then

• uvāca: said

• mahābhāgaḥ: the greatly fortunate/illustrious one

• viṣṇuḥ: Viṣṇu

• bhavam: Bhava (Śiva)

• idam: this

• vacaḥ: speech/statement/words

Speaker

Suta Goswami (narrating an internal dialogue in which Vishnu speaks)

Characters & Entities

• Vishnu
• Shiva (Bhava)

FAQs

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

It sets up the sacred dialogue where divine intention (boon-granting) becomes the narrative gateway to Śiva-centered revelation—typical of the Linga Purana’s method of leading devotees toward understanding Pati (Śiva) as the ultimate refuge behind ritual and worship.

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

By directly addressing Śiva as “Bhava,” the verse signals Śiva as the ever-becoming, grace-bestowing Pati—one who stands as the inner authority even within exchanges involving Viṣṇu, highlighting the Purana’s Hari-Hara harmony while keeping Śiva-tattva central.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated in this line; it functions as a prelude to teachings where boons are linked to devotion, vrata, and Śaiva disciplines that culminate in loosening pāśa (bondage) for the paśu (soul) through the Lord’s grace.