Shloka 15

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

Devanagari script

वैराग्यं ब्रह्मणो वक्ष्ये तमोद्भूतं समासतः नारायणो ऽपि भगवान् द्विधा कृत्वात्मनस्तनुम्

Transliteration

vairāgyaṃ brahmaṇo vakṣye tamodbhūtaṃ samāsataḥ nārāyaṇo 'pi bhagavān dvidhā kṛtvātmanastanum

Translation

തമോഗുണത്തിൽ നിന്നുദ്ഭവിച്ച ബ്രഹ്മാവിന്റെ വൈരാഗ്യം ഞാൻ സംക്ഷേപമായി പറയുന്നു. ഭഗവാൻ നാരായണനും തന്റെ തന്നെ ദേഹത്തെ രണ്ടായി വിഭജിച്ച് തുടർ ജഗദ്‌വികാസത്തെ പ്രవర്തിപ്പിച്ചു.

Word by Word

• वैराग्यम्: dispassion, detachment

• ब्रह्मणः: of Brahmā

• वक्ष्ये: I shall declare

• तमोद्भूतम्: arisen from tamas (the obscuring guṇa)

• समासतः: in brief

• नारायणः: Nārāyaṇa (the all-pervading Lord)

• अपि: even/also

• भगवान्: the Blessed Lord

• द्विधा: into two

• कृत्वा: having made

• आत्मनः: of himself/His own

• तनुम्: body, form

Speaker

Suta Goswami

Characters & Entities

• Brahma
• Vishnu
• Narayana
• Shiva

FAQs

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

It frames creation and renunciation together: when the creator-principle (Brahmā) meets tamas-born dispassion, the narrative turns toward the higher refuge—Pati (Śiva)—for whom the Liṅga becomes the primary symbol of worship beyond changing forms.

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

By showing even Nārāyaṇa operating through division and manifestation, the verse implicitly contrasts manifested functions with Śiva-tattva as the transcendent Pati—ultimately beyond guṇas—toward whom the pashu’s detachment must be directed for liberation.

What ritualistic or Yogic practice is highlighted here?

The key yogic takeaway is vairāgya: detachment from guṇa-driven identifications. In a Pāśupata-leaning reading, this becomes the inner prerequisite for Liṅga-pūjā and for loosening pāśa (bondage) so the pashu can orient to Pati.