Shloka 82

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

Devanagari script

ततश् च प्रतिसंध्यात्मा देवदेवो वरः प्रभुः हिरण्यगर्भो भगवांस् त्व् अभिजज्ञे चतुर्मुखः

Transliteration

tataś ca pratisaṃdhyātmā devadevo varaḥ prabhuḥ hiraṇyagarbho bhagavāṃs tv abhijajñe caturmukhaḥ

Translation

Then the Supreme Lord—Deva of the gods, the excellent Master—whose very nature is the re-integration of the cosmos at the junction of dissolution and creation, manifested as the blessed Hiraṇyagarbha, Brahmā of four faces.

Word by Word

• tataḥ: then

• ca: and

• pratisaṃdhyā-ātmā: whose very nature is re-joining/re-integration at the cosmic junction (between pralaya and sṛṣṭi)

• deva-devaḥ: God of gods

• varaḥ: the excellent, the best

• prabhuḥ: Lord, sovereign

• hiraṇyagarbhaḥ: Hiraṇyagarbha (the cosmic germ)

• bhagavān: the Blessed Lord

• tu: indeed

• abhijajñe: was born/manifested

• caturmukhaḥ: the four-faced one (Brahmā).

Speaker

Suta Goswami (narrating the creation sequence to the sages, with an inner cosmological account)

Characters & Entities

• Shiva
• Brahma
• Hiranyagarbha

FAQs

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

It establishes that even Brahmā (the four-faced creator) arises from the supreme Lord; thus, Linga worship is directed to Pati (Śiva) as the ultimate source behind all creative powers.

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

Śiva is described as prabhu and devadeva whose being spans the cosmic junction—able to gather the universe back (pralaya) and project it again (sṛṣṭi); Brahmā appears as His manifested function in creation.

What ritualistic or Yogic practice is highlighted here?

The verse points more to metaphysical grounding than a specific rite: Pāśupata insight that the pashu (soul) should seek refuge in Pati, recognizing all cosmic agencies (like Brahmā) as dependent powers, not the final liberator.