Shloka 116

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

एकार्णवे तदा तस्मिन् नष्टे स्थावरजङ्गमे तदा भवति वै ब्रह्मा सहस्राक्षः सहस्रपात्

Transliteration

ekārṇave tadā tasmin naṣṭe sthāvarajaṅgame tadā bhavati vai brahmā sahasrākṣaḥ sahasrapāt

Translation

حين لا يبقى إلا المحيط الواحد—وحين تفنى الخليقة الساكنة والمتحركة جميعًا—عندئذٍ يتجلّى براهما، موهوبًا ألفَ عينٍ وألفَ قدمٍ.

Word by Word

• ekārṇave: in the one ocean (single cosmic flood)

• tadā: then

• tasmin: in that (state/time)

• naṣṭe: having been destroyed/perished

• sthāvara-jaṅgame: the immobile and the mobile beings

• tadā: then

• bhavati: becomes/comes to be

• vai: indeed

• brahmā: Brahmā (creator)

• sahasra-akṣaḥ: thousand-eyed

• sahasra-pāt: thousand-footed

Speaker

Suta Goswami

Characters & Entities

• Brahma

FAQs

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

By placing Brahmā’s manifestation after universal dissolution, the verse supports the Linga Purana theme that all created offices arise within cyclical time, while devotion to Pati (Śiva) through the Linga points to the timeless ground beyond pralaya.

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

Though Śiva is not named here, the pralaya setting implies Shiva-tattva as Pati: the transcendent reality in which creation dissolves and from which secondary creators like Brahmā appear—highlighting the Shaiva Siddhanta distinction between the Lord and the created cosmos.

What ritualistic or Yogic practice is highlighted here?

The verse primarily conveys pralaya symbolism; as a yogic takeaway, it aligns with Pāśupata detachment—seeing all sthāvara-jaṅgama as impermanent (pāśa) and turning the pashu’s attention to Pati through steady contemplation and Linga-upāsanā.