Shloka 2

ब्रह्मकृत-ईशानस्तवः तथा विश्वरूपदेवी-प्रकृतिरहस्योपदेशः

Devanagari script

विनिवृत्ते तु संहारे पुनः सृष्टे चराचरे ब्रह्मणः पुत्रकामस्य ध्यायतः परमेष्ठिनः

Transliteration

vinivṛtte tu saṃhāre punaḥ sṛṣṭe carācare brahmaṇaḥ putrakāmasya dhyāyataḥ parameṣṭhinaḥ

Translation

When the dissolution (saṃhāra) had ceased and the moving and unmoving world was created anew, Brahmā—the Supreme Ordainer—desiring sons for the work of creation, entered into contemplation. In that focused meditation, the impulse of re-manifestation arose under the higher governance of Pati, who alone stands beyond both sṛṣṭi and saṃhāra.

Word by Word

• vinivṛtte: having ceased/come to an end

• tu: indeed/then

• saṃhāre: in dissolution (pralaya)

• punaḥ: again

• sṛṣṭe: when created/manifested

• carācare: the moving and the unmoving (beings)

• brahmaṇaḥ: of Brahmā

• putra-kāmasya: desiring sons/progeny

• dhyāyataḥ: of one who meditates/contemplates

• parameṣṭhinaḥ: of Parameṣṭhin (the supreme ruler/ordainer—here Brahmā as cosmic administrator)

Speaker

Suta Goswami (narrating the cosmological sequence to the sages of Naimisharanya)

Characters & Entities

• Brahma

FAQs

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

It frames creation as arising from contemplative stillness after dissolution, preparing the theological ground for Linga worship as reverence to the transcendent Pati from whom manifestation proceeds.

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

Though Shiva is not named, the verse implies a reality beyond cycles of saṃhāra and sṛṣṭi; in Shaiva Siddhanta terms, that is Pati—independent, sovereign, and the ultimate governor of cosmic processes.

What ritualistic or Yogic practice is highlighted here?

Dhyāna (contemplation) is highlighted—an inner Pashupata-oriented discipline where the pashu (soul) or cosmic agent turns inward, loosening pasha (bondage) and aligning action with the supreme Lord (Pati).