Shloka 187

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

प्राणाद्ब्रह्मासृजद्दक्षं चक्षुर्भ्यां च मरीचिनम् भृगुस्तु हृदयाज्जज्ञे ऋषिः सलिलजन्मनः

Transliteration

prāṇādbrahmāsṛjaddakṣaṃ cakṣurbhyāṃ ca marīcinam bhṛgustu hṛdayājjajñe ṛṣiḥ salilajanmanaḥ

Translation

生命の息（プラーナ）より梵天はダクシャを生じ、両眼よりマリーチを顕した。さらに心より、原初の水より生まれし聖仙ブリグが誕生し、かくして創造は秩序ある展開を開始した。

Word by Word

• प्राणात्: from the vital breath (prāṇa)

• ब्रह्मा: Brahmā

• असृजत्/सृजत्: created, manifested

• दक्षम्: Dakṣa (Prajāpati)

• चक्षुर्भ्याम्: from the two eyes

• च: and

• मरीचिनम्: Marīci (sage)

• भृगुः: Bhṛgu (sage)

• तु: indeed

• हृदयात्: from the heart

• जज्ञे: was born

• ऋषिः: seer, ṛṣi

• सलिल-जन्मनः: born of/connected with the waters (salila)

Speaker

Suta Goswami (narrating the cosmogony as taught in the Linga Purana tradition)

Characters & Entities

• Brahma
• Daksha
• Marici
• Bhrigu

FAQs

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

It grounds Linga-centered Shaiva practice in the cosmic order of sṛṣṭi: the rishis and prajāpatis who later codify yajña and worship arise from Brahmā’s own faculties, ultimately functioning within the higher sovereignty of Pati (Śiva) in Shaiva cosmology.

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

Indirectly: by presenting Brahmā’s creative acts as a structured, faculty-based emanation, the text supports the Shaiva Siddhānta view that all manifest creation operates in an ordered tattva-system under the supreme Pati, Śiva—who transcends yet empowers such cosmogonic processes.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is lineage-foundation—rishis like Marīci and Bhṛgu become transmitters of mantra, yajña, and later Shaiva observances, which Pashupata-oriented sadhana treats as disciplined means to loosen pāśa (bondage) for the paśu (soul).