Shloka 11

ईशानकल्पवृत्तान्तः तथा लैङ्गपुराणस्य संक्षेप-सूची

Devanagari script

स्त्रीपुम्भावो विरिञ्चस्य सर्गो मिथुनसम्भवः आख्याष्टकं हि रुद्रस्य कथितं रोदनान्तरे

Transliteration

strīpumbhāvo viriñcasya sargo mithunasambhavaḥ ākhyāṣṭakaṃ hi rudrasya kathitaṃ rodanāntare

Translation

من فيرينتشي (براهما) نشأ التمييزُ بين الأنثى والذكر، وسارت الخليقةُ عبر ولادة الأزواج. وفي تلك الفسحة عينها من نحيب رودرا، أُعلن أيضًا «الأَشْتَكَة»؛ أي الأسماء الثمانية المقدّسة لرودرا.

Word by Word

• strī-pum-bhāvaḥ: the state of woman-and-man, sexual differentiation

• viriñcasya: of Viriñci (Brahmā)

• sargaḥ: creation, emanation

• mithuna-sambhavaḥ: arising through pairs/couples

• ākhyā-aṣṭakam: the eightfold set of names/appellations

• hi: indeed

• rudrasya: of Rudra (Śiva)

• kathitam: was spoken/declared

• rodana-antare: in the interval/within the context of lamentation (weeping).

Speaker

Suta Goswami (narrating the Purana to the sages; summarizing the cosmogonic sequence and Rudra-name tradition)

Characters & Entities

• Shiva
• Brahma
• Rudra

FAQs

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

It links cosmogony (pair-born creation) with Rudra’s sacred naming: in Linga worship, nāma-smaraṇa (invocation of Śiva’s names) is treated as a direct approach to Pati (the Lord) who stands prior to and beyond the gendered duality that fuels sarga.

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

Rudra is presented as the transcendent Pati whose reality is not confined to the created polarity (strī–pum). Even as Brahmā’s creation proceeds through duality, Rudra’s ‘eightfold name’ is revealed—signaling Śiva-tattva as the grounding principle known through mantra and name.

What ritualistic or Yogic practice is highlighted here?

Nāma-japa and nāma-kīrtana of Rudra’s key names (Ākhyāṣṭaka) is implied as a primary Shaiva sādhanā; it functions as a Pāśupata-oriented remembrance of Pati that loosens pāśa (bondage) in the pashu (soul).