Shloka 56

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

Devanagari script

अद्यप्रभृति सर्वेशः श्वेतोष्णीषविभूषितः पद्मयोनिरिति ह्येवं ख्यातो नाम्ना भविष्यसि

Transliteration

adyaprabhṛti sarveśaḥ śvetoṣṇīṣavibhūṣitaḥ padmayoniriti hyevaṃ khyāto nāmnā bhaviṣyasi

Translation

„Von diesem Tage an, o Herr über alles, mit einem weißen Turban geschmückt, wirst du unter dem Namen ‚Padmayoni‘ — ‚der aus dem Lotus Geborene‘ — berühmt sein.“

Word by Word

• adya-prabhṛti: from today onward

• sarva-īśaḥ: O lord of all (addressed with honor)

• śveta: white

• uṣṇīṣa: turban/head-wrap

• vibhūṣitaḥ: adorned, ornamented

• padma: lotus

• yoniḥ: womb/source/birthplace

• iti: thus

• hi: indeed

• evaṁ: in this manner

• khyātaḥ: famed, celebrated

• nāmnā: by name

• bhaviṣyasi: you will become/you shall be

Speaker

Suta Goswami (narrating an internal bestowal of an epithet upon Brahma within the Linga Purana narrative)

Characters & Entities

• Brahma

FAQs

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

It establishes a Shaiva framing of creation: even the creator (Brahma) receives identity and renown through a higher ordinance, aligning the cosmos under Pati (the Supreme Lord) whose Linga is the transcendent source beyond names and forms.

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

By implication, Shiva-tattva stands as Pati—the sovereign principle that confers status and function upon other deities. Names like “Padmayoni” highlight that manifested roles arise within the Lord’s dispensation, while Shiva remains the grounding reality beyond manifestation.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata-yoga technique is stated; the takeaway is doctrinal—recognizing hierarchy in tattvas (Pati over cosmic functions), which supports devotional orientation in Linga-puja toward Mahadeva as the ultimate refuge.