Shloka 41

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

Devanagari script

सृष्ट्यर्थेन जगत्पूर्वं शङ्करं नीललोहितम् ललाटे चिन्तयामास तपस्युग्रे व्यवस्थितः

Transliteration

sṛṣṭyarthena jagatpūrvaṃ śaṅkaraṃ nīlalohitam lalāṭe cintayāmāsa tapasyugre vyavasthitaḥ

Translation

Um der Schöpfung willen, noch ehe die Welt hervortrat, sann er—standhaft in grimmiger Askese—über Śaṅkara, Nīlalohita, den Blau-und-Roten Herrn, und setzte Ihn auf die Stirn als inneres Schauen.

Word by Word

• सृष्ट्यर्थेन: for the purpose of creation

• जगत्पूर्वम्: before the world (came into manifestation)

• शङ्करम्: Śaṅkara (the auspicious Lord, Śiva)

• नीललोहितम्: Nīlalohita (blue-and-red, a form/epithet of Rudra-Śiva)

• ललाटे: on/in the forehead (brow, ājñā region)

• चिन्तयामास: he contemplated/meditated upon

• तपसि-उग्रे: in fierce austerity

• व्यवस्थितः: established, firmly abiding

Speaker

Suta Goswami (narrating the Purva-Bhaga account to the sages of Naimisharanya; internal subject is Brahma engaged in tapas for sṛṣṭi)

Characters & Entities

• Shiva
• Shankara
• Nīlalohita

FAQs

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

It frames creation itself as dependent on prior contemplation of Śiva (Pati). Linga worship mirrors this principle: the manifest cosmos arises from fixing awareness on the formless-form (liṅga) of Śaṅkara before engaging in any act.

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

Śiva is presented as the pre-cosmic ground—invoked before the world appears—showing Pati as transcendent yet accessible to inner vision. Nīlalohita signals Rudra’s power that both transforms and brings forth manifestation.

What ritualistic or Yogic practice is highlighted here?

Dhyāna rooted in tapas: concentrating on Śiva at the forehead (ājñā-bhāva/inner sight). This aligns with Pāśupata-oriented discipline where the pashu (bound soul) turns inward to Pati to loosen pāśa (bondage).