Shloka 11

ब्रह्मणो वरप्रदानम् — शिवस्य परत्वप्रतिपादनम् तथा वराहेण भूमेः पुनःस्थापनम्

Devanagari script

विभुश्चानुग्रहं तत्र कौमारकम् अदीनधीः पुरस्तादसृजद्देवः सनन्दं सनकं तथा

Transliteration

vibhuścānugrahaṃ tatra kaumārakam adīnadhīḥ purastādasṛjaddevaḥ sanandaṃ sanakaṃ tathā

Translation

そこにて、遍満の主（ヴィブ）は、衰えぬ叡智をもって、恩寵によりまずクマーラの一群を生じ、すなわちサナンダとサナカを顕した。

Word by Word

• विभुः: the all-pervading Lord

• च: and

• अनुग्रहम्: grace, compassionate favor

• तत्र: there, in that context (of creation)

• कौमारकम्: the Kumāra (ever-youthful ascetic) group/order

• अदीनधीः: whose intellect is never depressed/undiminished in wisdom

• पुरस्तात्: first, at the beginning

• असृजत्: created, manifested

• देवः: the Deva/Lord (here the creator-deity in the sṛṣṭi narrative)

• सनन्दम्: Sananda

• सनकम्: Sanaka

• तथा: and also

Speaker

Suta Goswami (narrating the creation account to the sages of Naimisharanya)

Characters & Entities

• Sananda
• Sanaka
• Kumara

FAQs

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

It anchors Linga-oriented Shaiva tradition in anugraha: the Lord first manifests jñāna-bearing sages (Kumāras) who preserve purity and renunciation—inner prerequisites for true Linga-pūjā beyond mere ritual.

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

By highlighting vibhu (all-pervading) and anugraha (grace), it reflects Pati as the omnipresent Lord who initiates creation and liberates the paśu by bestowing wisdom that loosens pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse foregrounds the Kumāra ideal—brahmacarya, vairāgya, and jñāna-yoga—key dispositions aligned with Pāśupata discipline that make worship effective and lead toward liberation.