Shloka 2

अन्धक-हिरण्याक्ष-प्रसङ्गः, वराहावतारः, दंष्ट्राभूषणं च

Devanagari script

तस्य शृङ्गं महेशस्य भूषणत्वं कथं गतम् एतत्सर्वं विशेषेण सूत वक्तुमिहार्हसि

Transliteration

tasya śṛṅgaṃ maheśasya bhūṣaṇatvaṃ kathaṃ gatam etatsarvaṃ viśeṣeṇa sūta vaktumihārhasi

Translation

那只角又是如何成为大自在天（Mahādeva）的饰物的？噢，苏多（Sūta），你当为我们特别而详尽地宣说这一切。

Word by Word

• tasya: of that

• śṛṅgam: horn/peak

• maheśasya: of Mahēśa (Śiva as the Supreme Lord)

• bhūṣaṇatvam: the state of being an ornament/adornment

• katham: how

• gatam: came to be/attained

• etat sarvam: all this

• viśeṣeṇa: distinctly, in detail

• sūta: O Sūta (the narrator)

• vaktum: to tell, to explain

• iha: here (in this assembly)

• arhasi: you are worthy/competent (to do so)

Speaker

Sages at Naimisharanya (addressing Suta Goswami)

Characters & Entities

• Shiva
• Mahesha
• Suta

FAQs

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

It frames a focused inquiry into the meaning behind Śiva’s sacred emblems—an approach central to Liṅga worship, where external forms are contemplated as pointers to Pati (the Lord) who liberates the paśu (soul) from pāśa (bondage).

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

By calling him Mahēśa/Mahādeva and asking how an emblem becomes his ornament, the verse implies that Śiva-tattva is the supreme Pati who can assume symbols for grace (anugraha) while remaining transcendent.

What ritualistic or Yogic practice is highlighted here?

The verse highlights śravaṇa and manana (hearing and contemplative inquiry) as preparatory disciplines that support Liṅga-upāsanā and Pāśupata-oriented reflection on Śiva’s marks and their inner meanings.