Shloka 4
अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः
Vibhaga 1, Adhyaya 5
अभ्यमन्यत सो ऽन्यं वै नगा मुख्योद्भवाः स्मृताः त्रिधा कण्ठो मुनेस्तस्य ध्यायतो वै ह्यवर्तत
abhyamanyata so 'nyaṃ vai nagā mukhyodbhavāḥ smṛtāḥ tridhā kaṇṭho munestasya dhyāyato vai hyavartata
Then he conceived another intention. From that contemplation the foremost mountains arose, so it is remembered. And as that sage continued in meditation, his throat-region manifested in a threefold form, unfolding according to his inner vision.
Suta Goswami (narrating the creation sequence to the sages, with the inner subject being Brahma as the meditating sage)
FAQs
It frames creation as arising from contemplative power (dhyana), a principle later mirrored in Linga-puja where focused awareness and mantra invoke the presence of Pati (Shiva) into the Linga as a locus of manifestation.
Though the immediate subject is the meditating creator-sage, Shaiva Siddhanta reads such srishti as occurring only by Pati’s sanction: Shiva-tattva remains the transcendent governor whose will enables manifestation, while the pashu (individual soul/agent) operates within that empowered order.
Dhyana (meditative absorption) is highlighted—an inner yogic act that becomes outwardly effective—anticipating Pashupata-oriented disciplines where concentration, japa, and contemplation purify the pashu from pasha and align it to Pati’s ordinance.