Shloka 5

क्षुपदधीचिसंवादः — शिलादतपः, वरसीमा, मेघवाहनकल्पे त्रिदेवसमागमः

Devanagari script

शिलाद उवाच भगवन्देवतारिघ्न सहस्राक्ष वरप्रद अयोनिजं मृत्युहीनं पुत्रमिच्छामि सुव्रत

Transliteration

śilāda uvāca bhagavandevatārighna sahasrākṣa varaprada ayonijaṃ mṛtyuhīnaṃ putramicchāmi suvrata

Translation

Śilāda thưa: “Bạch Bhagavān, Đấng diệt kẻ thù của chư Thiên, bậc ngàn mắt, đấng ban ân phúc, ô bậc kiên trì giới hạnh—con cầu xin một người con trai không sinh từ bào thai, và vượt ngoài tử vong.”

Word by Word

• शिलाद (śilāda): Śilāda

• उवाच (uvāca): said

• भगवन् (bhagavan): O Lord, Blessed One

• देवतारिघ्न (devatā-arighna): destroyer of the foes of the Devas

• सहस्राक्ष (sahasrākṣa): thousand-eyed (Indra)

• वरप्रद (varaprada): giver of boons

• अयोनिजम् (ayonijam): not womb-born, ungenerated

• मृत्युहीनम् (mṛtyuhīnam): devoid of death, deathless

• पुत्रम् (putram): a son

• इच्छामि (icchāmi): I desire

• सुव्रत (suvrata): O one of good vows / steadfast in vow

Speaker

Śilāda

Characters & Entities

• Indra

FAQs

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

It frames intense desire (kāma) being redirected into dharmic tapas for a boon—an early narrative setup where worldly aims become a doorway to the grace of Pati (the Lord) that ultimately transcends mortality, a key theme behind Linga-centered devotion.

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

Though addressed to Indra in this line, the sought quality—mṛtyu-hīnatva (freedom from death)—ultimately points to Shiva-tattva as the deathless Pati, who alone can sever pāśa (bondage) from the paśu (individual soul) and grant what is beyond saṁsāra.

What ritualistic or Yogic practice is highlighted here?

The verse implies boon-seeking through vrata and tapas (disciplined observance), aligning with Purāṇic patterns that culminate in Shaiva upāsanā—devotion and austerity that prepare the aspirant for Pashupata-oriented grace.