Shloka 20

क्षुपदधीचिसंवादः — शिलादतपः, वरसीमा, मेघवाहनकल्पे त्रिदेवसमागमः

Devanagari script

तदा तं कल्पमाहुर्वै मेघवाहनसंज्ञया हिरण्यगर्भस्तं दृष्ट्वा तस्य देहोद्भवस्तदा

Transliteration

tadā taṃ kalpamāhurvai meghavāhanasaṃjñayā hiraṇyagarbhastaṃ dṛṣṭvā tasya dehodbhavastadā

Translation

于是，那一劫确被宣称名为“梅伽瓦哈那”（Meghavāhana）。金胎（Hiraṇyagarbha，即梵天 Brahmā）见此之时，便在当下从主之身中出生，显现为在主宰（Pati）之下的创造原理。

Word by Word

• तदा (tadā): then

• तम् (tam): that

• कल्पम् (kalpam): aeon, cosmic cycle

• आहुः (āhuḥ): they call, they declare

• वै (vai): indeed

• मेघवाहन-संज्ञया (meghavāhana-saṃjñayā): by the designation/name ‘Meghavāhana’

• हिरण्यगर्भः (hiraṇyagarbhaḥ): Hiraṇyagarbha, Brahmā (cosmic creator)

• तम् (tam): that (manifestation/kalpa)

• दृष्ट्वा (dṛṣṭvā): having seen, beholding

• तस्य (tasya): of Him/of that

• देह-उद्भवः (deha-udbhavaḥ): arising from the body, body-born manifestation

• तदा (tadā): then, at that time

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Hiranyagarbha (Brahma)

FAQs

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

By naming a specific kalpa and showing the creator (Hiraṇyagarbha) as a dependent manifestation, the verse supports Linga-worship’s core view: Pati (Shiva) is the source, while all creative functions arise under His sovereignty.

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

Shiva-tattva is implied as the transcendent cause from whom even Brahmā’s creative principle emerges—indicating the Lord as Pati beyond the kalpa-cycle, with creation appearing as His ordered manifestation.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata discipline: contemplate the kalpa as transient (pāśa) and anchor the pashu (soul) in devotion and inward worship of Pati (Shiva), the source beyond cyclic creation.