Shiva Purana — Vayaviya Samhita, Shloka 67
सर्गविभागवर्णनम्
Classification of Creation: the Nine Sargas and the Streams of Beings
विनियोगं च भूतानां धातैव व्यदधत्स्वयम् । नाम रूपं च भूतानां प्राकृतानां प्रपञ्चनम् । वेदशब्देभ्य एवादौ निर्ममे ऽसौ पितामहः । आर्षाणि चैव नामानि याश्च वेदेषु वृत्तयः
viniyogaṃ ca bhūtānāṃ dhātaiva vyadadhatsvayam | nāma rūpaṃ ca bhūtānāṃ prākṛtānāṃ prapañcanam | vedaśabdebhya evādau nirmame 'sau pitāmahaḥ | ārṣāṇi caiva nāmāni yāśca vedeṣu vṛttayaḥ
Der Schöpfer (Brahmā) selbst wies allen Wesen ihre jeweiligen Aufgaben zu und entfaltete die sichtbare Vielfalt der natürlichen Elemente, indem er Namen und Gestalten bestimmte. Im Anfang formte jener Großvater der Welten diese Benennungen aus den Worten der Veden selbst—sowohl die seherischen (ārṣa) Namen als auch die in den Veden vorkommenden Gebrauchsweisen und Ausdrucksarten.
Suta Goswami (narrating the cosmological account involving Brahma in the Vayu Samhita)
Tattva Level: pasha
Shiva Form: Īśāna
Type: rudram
Cosmic Event: nāma-rūpa-prapañca: ordering of manifestation through Vedic śabda
FAQs
It explains how the manifest world is ordered through nāma-rūpa (name and form) and function, derived from Vedic revelation; in Shaiva Siddhanta this highlights that such ordering belongs to prakṛti and its governance, while liberation comes by turning to Pati (Shiva), who transcends and regulates name-form.
Since Brahmā structures the world through names and forms, Saguna worship uses sacred names, mantras, and symbols; the Linga is a sanctified focus that leads the devotee from form-based devotion toward Shiva’s formless, supreme reality beyond all prapañca.
Japa of Vedic-Shiva mantras (especially the Panchakshara, “Om Namaḥ Śivāya”) with contemplation that all nāma-rūpa are ordered powers of prakṛti, while Shiva is the inner Lord (Pati) to be realized beyond them.