Shloka 6
Śiva–Hari–Rudra–Vidhīnāṃ Tattva-nirṇayaḥ
Identity of Śiva, Viṣṇu, Rudra, and Brahmā; Nirguṇa–Saguṇa Reconciliation
तन्नाभिकमले यो वै जातस्स च पितामहः । तेनैव तपसा दृष्टस्स वै विष्णुरुदाहृतः
tannābhikamale yo vai jātassa ca pitāmahaḥ | tenaiva tapasā dṛṣṭassa vai viṣṇurudāhṛtaḥ
الذي وُلِدَ على زهرة اللوتس المنبثقة من سُرّة (الرب) هو حقًّا الجدُّ الأكبر، براهما. وبتلك الزهادة عينها، فإن الربَّ الذي شوهد يُعلَن أنه فيشنو.
Suta Goswami
Tattva Level: pasha
Cosmic Event: Cosmogonic emergence (Brahmā from navel-lotus)
FAQs
It links cosmic origins with inner discipline: Brahmā arises from the navel-lotus, and true recognition of divine reality comes through tapas (austerity and concentrated spiritual effort), a key Shaiva theme that realization is attained by purification and divine permission.
In the Kotirudrasaṃhitā, such statements typically prepare the ground for Jyotirliṅga theology: even great deities like Brahmā and Viṣṇu are situated within a higher Shaiva framework where the Supreme is ultimately known through disciplined seeking—later expressed in Liṅga worship as the accessible Saguna form of the transcendent.
Tapas is emphasized: steady japa (especially the Panchākṣarī “Om Namaḥ Śivāya”), regulated living, and focused meditation—supported by Shaiva aids like bhasma (tripuṇḍra) and rudrākṣa—are the practical takeaway for attaining right vision.