Shloka 24

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

Devanagari script

तदास्य वक्त्रान्निष्क्रम्य पन्नगेन्द्रनिकेतनः नारायणो जगद्धाता पितामहमथाब्रवीत्

Transliteration

tadāsya vaktrānniṣkramya pannagendraniketanaḥ nārāyaṇo jagaddhātā pitāmahamathābravīt

Translation

Da trat Nārāyaṇa—der Erhalter der Welten, dessen Wohnstatt der Herr der Schlangen (Śeṣa) ist—aus seinem Mund hervor und sprach zu Pitāmaha Brahmā.

Word by Word

• tadā: then

• asya: of him/this one

• vaktrāt: from the mouth

• niṣkramya: having come forth/emerged

• pannagendra: king of serpents (Śeṣa)

• niketanaḥ: whose dwelling/abode is

• nārāyaṇaḥ: Nārāyaṇa (Viṣṇu)

• jagaddhātā: the supporter/sustainer of the world

• pitāmaham: to Pitāmaha (Brahmā)

• atha: then/thereupon

• abravīt: spoke/said

Speaker

Suta (narrating an internal scene where Narayana speaks to Brahma)

Characters & Entities

• Narayana (Vishnu)
• Brahma
• Shesha (Pannagendra)

FAQs

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

It sets the narrative stage where cosmic authority is discussed among deities; in the Linga Purana’s Shaiva frame, such dialogues ultimately point to the Linga (Śiva as Pati) as the supreme ground behind creation and preservation.

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

Shiva-tattva is implied by contrast: even Narayana, the world-sustainer, enters the discourse as a functional cosmic principle, while the Purana’s larger intent is to establish Śiva (Pati) as the transcendent source beyond offices like creator (Brahmā) and preserver (Viṣṇu).

What ritualistic or Yogic practice is highlighted here?

No direct puja-vidhi is stated in this line; the takeaway is doctrinal—Pashupata-oriented discernment that the Pashu (soul) should seek refuge in Pati (Śiva) beyond worldly roles, which later chapters connect to Linga-puja and Pashupata sādhanā.