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Shloka 86

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

स वै शरीरी प्रथमः स वै पुरुष उच्यते ब्रह्मा च भगवांस्तस्माच् चतुर्वक्त्रः प्रजापतिः

sa vai śarīrī prathamaḥ sa vai puruṣa ucyate brahmā ca bhagavāṃstasmāc caturvaktraḥ prajāpatiḥ

ພຣະອົງໄດ້ເກີດເປັນຜູ້ມີກາຍອົງທໍາອິດ ດັ່ງນັ້ນຈຶ່ງເອີ້ນວ່າ «ປຸຣຸສະ»। ພຣະພຣະຫມາຜູ້ມີພຣະຄຸນນັ້ນ ຈາກການປາກົດນັ້ນເອງ ໄດ້ເປັນ «ປຣະຊາປະຕິ» ໜ້າສີ່ ຜູ້ເປີດການສ້າງໃຫ້ເຄື່ອນໄຫວ।

स (sa)he
स (sa):
वै (vai)indeed
वै (vai):
शरीरी (śarīrī)embodied being
शरीरी (śarīrī):
प्रथमः (prathamaḥ)the first
प्रथमः (prathamaḥ):
पुरुषः (puruṣaḥ)Puruṣa, primordial person
पुरुषः (puruṣaḥ):
उच्यते (ucyate)is called
उच्यते (ucyate):
ब्रह्मा (brahmā)Brahmā
ब्रह्मा (brahmā):
च (ca)and
च (ca):
भगवांस् (bhagavāṃs)the blessed/lordly one
भगवांस् (bhagavāṃs):
तस्मात् (tasmāt)from that/therefore
तस्मात् (tasmāt):
चतुर्वक्त्रः (caturvaktraḥ)four-faced
चतुर्वक्त्रः (caturvaktraḥ):
प्रजापतिः (prajāpatiḥ)lord of creatures/progenitor
प्रजापतिः (prajāpatiḥ):

Suta Goswami (narrating the cosmogony to the sages of Naimisharanya)

B
Brahma
P
Prajapati
P
Purusha

FAQs

It frames creation as proceeding through a secondary creator (Brahmā) who becomes the first embodied progenitor—supporting the Shaiva view that the supreme Pati (Shiva) is the ultimate source, while embodied cosmogenesis unfolds through appointed agencies.

By emphasizing the “first embodied being” as a derived role, it implies Shiva-tattva as prior to embodiment and prior to the Puruṣa-function—Pati remains transcendent and sovereign, while Brahmā operates as the manifested creator within the field of Pasha (cosmic limitation).

No direct puja-vidhi is stated; the takeaway is contemplative: in Pashupata-oriented reflection, the yogin distinguishes Pati (Shiva) from Pashu (the embodied soul) and recognizes creation as a structured emanation rather than the ultimate reality.