Shiva Purana — Rudra Samhita, Shloka 37
विष्णोर्दर्शनं स्तुतिश्च
Viṣṇu’s Manifestation and Brahmā’s Hymn
सृष्टिस्थितिविनाशानां कर्त्ता त्रिगुणभाग्विभुः । ब्रह्मविष्णुमहेशाख्यो रजस्सत्त्व तमःपरः
sṛṣṭisthitivināśānāṃ karttā triguṇabhāgvibhuḥ | brahmaviṣṇumaheśākhyo rajassattva tamaḥparaḥ
Le Seigneur omniprésent, qui préside aux trois guṇa, est l’agent de la création, de la conservation et de la dissolution. On le désigne comme Brahmā, Viṣṇu et Maheśa—rajas, sattva et tamas y dominant respectivement.
Suta Goswami (narrating Shiva Purana teaching to the sages at Naimisharanya)
Tattva Level: pati
Shiva Form: Mahādeva
Significance: Establishes Śiva as the single sovereign behind the tri-functional deities; supports Siddhānta worship where Brahmā/Viṣṇu roles are subordinate offices under Pati.
Mantra: सृष्टिस्थितिविनाशानां कर्त्ता त्रिगुणभाग्विभुः । ब्रह्मविष्णुमहेशाख्यो रजस्सत्त्व तमःपरः
Type: stotra
Role: creative
Cosmic Event: Implicit cyclical cosmos: sṛṣṭi-sthiti-vināśa under guṇa-governance
FAQs
It teaches that one Supreme Lord governs the cosmic functions of creation, sustenance, and dissolution through the three guṇas, while remaining the all-pervading master (Pati). This supports a Shaiva understanding that the many divine functions are unified in Śiva’s supreme lordship.
The verse frames Brahmā, Viṣṇu, and Maheśa as functional names of the one Lord operating through guṇas. Linga worship focuses the devotee on that one reality—Śiva as the inner ruler—who can be approached in saguna form for devotion while being ultimately beyond limiting distinctions.
A practical takeaway is to meditate on Śiva as the single Lord behind all changing states (creation–maintenance–dissolution), while japa of the Pañcākṣarī “Om Namaḥ Śivāya” steadies the mind beyond rajas and tamas toward sattva and inner clarity.