Shloka 118

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

Devanagari script

सत्त्वोद्रेकात्प्रबुद्धस्तु शून्यं लोकमुदैक्षत इमं चोदाहरन्त्यत्र श्लोकं नारायणं प्रति

Transliteration

sattvodrekātprabuddhastu śūnyaṃ lokamudaikṣata imaṃ codāharantyatra ślokaṃ nārāyaṇaṃ prati

Translation

സത്ത്വത്തിന്റെ ഉന്മേഷം മൂലം ഉണർന്നപ്പോൾ അദ്ദേഹം ലോകത്തെ ശൂന്യമായി കണ്ടു; ഇവിടെ നാരായണനെ അഭിമുഖീകരിച്ച് ഈ ശ്ലോകം ഉച്ചരിക്കപ്പെടുന്നു।

Word by Word

• सत्त्व-उद्रेकात्: from an upsurge of sattva (clarity/illumination)

• प्रबुद्धः: awakened, fully alert

• तु: indeed/but

• शून्यम्: empty, void of manifest supports

• लोकम्: the world/realm

• उदैक्षत: he looked upon, he beheld

• इमम्: this

• च: and

• उदाहरन्ति: they cite/recite

• अत्र: here, in this context

• श्लोकम्: verse

• नारायणम्: to Nārāyaṇa (Vishnu)

• प्रति: towards/addressed to

Speaker

Suta Goswami (outer narration), reporting the Purana’s citation addressed to Narayana

Characters & Entities

• Narayana
• Vishnu

FAQs

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

It frames the pre-manifest condition as ‘empty’ when sattva awakens—preparing the reader for the Linga as the non-anthropomorphic support (ādhāra) of Pati beyond changing forms.

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

By implying that the awakened vision sees the world as śūnya (devoid of lasting essence), it aligns with Shaiva Siddhanta: Pashu and Pāśa are contingent, while Pati (Shiva) is the stable ground beyond the manifest.

What ritualistic or Yogic practice is highlighted here?

It points to a yogic shift—sattva-udreka (rise of clarity) leading to dispassion toward the world’s appearances, a prerequisite mood for Pashupata-style inwardness and steadfast worship of the Linga.