Shloka 8

क्षुपदधीचिसंवादः — शिलादतपः, वरसीमा, मेघवाहनकल्पे त्रिदेवसमागमः

Devanagari script

सो ऽपि देवः स्वयं ब्रह्मा मृत्युहीनो न चेश्वरः योनिजश् च महातेजाश् चाण्डजः पद्मसंभवः

Transliteration

so 'pi devaḥ svayaṃ brahmā mṛtyuhīno na ceśvaraḥ yonijaś ca mahātejāś cāṇḍajaḥ padmasaṃbhavaḥ

Translation

That deity is indeed Brahmā himself—deathless, yet not the Supreme Lord (Īśvara). He is of yoni-born origin, radiant with great splendor; and he is also called egg-born and lotus-born.

Word by Word

• saḥ api: he also/indeed

• devaḥ: the god/deity

• svayam: himself

• brahmā: Brahmā

• mṛtyu-hīnaḥ: devoid of death/immortal

• na ca: and not

• īśvaraḥ: the Supreme Lord/Controller

• yoni-jaḥ: womb-born/borne of a source (yoni)

• ca: and

• mahā-tejāḥ: of great radiance

• ca: and

• aṇḍa-jaḥ: egg-born (from the cosmic egg)

• padma-sambhavaḥ: lotus-born (arisen from the lotus)

Speaker

Suta Goswami (narrating the cosmic account as preserved in the Linga Purana tradition)

Characters & Entities

• Brahma

FAQs

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

It clarifies hierarchy: even Brahmā, though deathless and glorious, is not the ultimate Īśvara. Linga worship is directed to Pati—Śiva—who transcends created offices like Brahmā’s.

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

By negation and contrast: Brahmā is mighty and immortal yet ‘not Īśvara,’ implying Śiva-tattva as the supreme Lord beyond cosmic birth-modes (yoni, aṇḍa, padma) and beyond limited rulership.

What ritualistic or Yogic practice is highlighted here?

A discriminative (viveka) takeaway central to Pāśupata orientation: distinguish Pati (Śiva) from pashu-bound cosmic functionaries; worship and meditate on the Linga as the transcendent Lord rather than on secondary creators.