Shloka 41

प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्

Devanagari script

सर्वांस्तानग्रजान्दृष्ट्वा भूतप्रेतनिशाचरान् अनिन्दत तदा देवो ब्रह्मात्मानम् अजो विभुः

Transliteration

sarvāṃstānagrajāndṛṣṭvā bhūtapretaniśācarān anindata tadā devo brahmātmānam ajo vibhuḥ

Translation

それら先なる存在――ブータ、プレータ、そして夜にさまよう霊たち――をことごとく見て、天なるブラフマーは、不生にして遍満なる者として、自らを責め、顕現の連なりにおける己が過失を悟った。

Word by Word

• सर्वान् (sarvān): all

• तान् (tān): those

• अग्रजान् (agrajān): the first-born/foremost

• दृष्ट्वा (dṛṣṭvā): having seen

• भूत (bhūta): elemental beings/spirits

• प्रेत (preta): departed spirits/ghosts

• निशाचरान् (niśācarān): night-wanderers/demons

• अनिन्दत (anindata): he reproached/blamed

• तदा (tadā): then

• देवः (devaḥ): the god

• ब्रह्मा (brahmā): Brahmā

• आत्मानम् (ātmānam): himself

• अजः (ajaḥ): unborn

• विभुः (vibhuḥ): all-pervading/mighty.

Speaker

Suta Goswami (narrating the episode; internal focus on Brahma’s reaction)

Characters & Entities

• Brahma
• Bhuta
• Preta
• Nishachara

FAQs

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

It frames the need for Pati (Śiva) as the regulating Lord of manifestation: when lower, tamasic forces appear in sṛṣṭi, the remedy is turning toward Śiva-tattva and Śiva-pūjā for order, protection, and purification.

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

By showing Brahmā’s limitation and self-reproach, it implicitly points to Śiva as Pati beyond the defects of conditioned creation—the supreme governor who alone can bind, release, and harmonize pashus amid pasha-born disturbances.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata discipline: confronting tamas (fear, impurity, chaotic forces) through Śiva-smaraṇa, protective rites, and inner restraint—seeking Śiva’s mastery over bhūta-preta influences rather than reacting with aversion.