Shloka 184

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

Devanagari script

तेषां ब्रह्मात्मकानां वै सर्वेषां ब्रह्मवादिनाम् स्थानानि कल्पयामास पूर्ववत्पद्मसंभवः

Transliteration

teṣāṃ brahmātmakānāṃ vai sarveṣāṃ brahmavādinām sthānāni kalpayāmāsa pūrvavatpadmasaṃbhavaḥ

Translation

ولجميع أولئك البراهمَوادين—الذين كانت طبيعتهم متجذّرة في البرهمن—رتّب پَدْمَسَمْبَهَڤا (براهما)، كما من قبل، مقاعدهم ومساكنهم اللائقة، وأقامهم وفق المقام الذي حقّقوه.

Word by Word

• तेषाम्: of them

• ब्रह्मात्मकानाम्: of those whose essence is Brahman (brahma-svarūpa)

• वै: indeed

• सर्वेषाम्: of all

• ब्रह्मवादिनाम्: of the proclaimers/knowers of Brahman (brahmavādins)

• स्थानानि: places, seats, abodes, stations

• कल्पयामास: arranged, ordained, assigned, fashioned

• पूर्ववत्: as previously, as before

• पद्मसंभवः: the Lotus-born (Brahmā)

Speaker

Suta Goswami (narrating the Purana; internal action attributed to Brahma)

Characters & Entities

• Brahma

FAQs

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

It frames the cosmic discipline that precedes and supports Linga-centric dharma: even realized seers are given ordained stations, implying that worship of the Linga operates within a divinely arranged order of adhikāra (spiritual eligibility) and sacred placement.

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

Indirectly, it supports Shaiva Siddhanta’s structure: the cosmos and its spiritual gradations are arranged through higher governance; Brahmā’s ordering functions under the supreme principle (Pati), who ultimately grounds all stations and liberating knowledge beyond bondage (pāśa).

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes niyati (cosmic order) and adhikāra—key prerequisites for Pashupata-oriented sādhana—suggesting that proper ‘sthāna’ (seat/placement) and discipline are foundational before higher worship or yoga bears fruit.