Shloka 188

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

Devanagari script

शिरसो ऽङ्गिरसश्चैव श्रोत्रादत्रिं तथासृजत् पुलस्त्यं च तथोदानाद् व्यानाच्च पुलहं पुनः

Transliteration

śiraso 'ṅgirasaścaiva śrotrādatriṃ tathāsṛjat pulastyaṃ ca tathodānād vyānācca pulahaṃ punaḥ

Translation

ശിരസ്സിൽ നിന്ന് ബ്രഹ്മാവ് അങ്കിരസിനെ സൃഷ്ടിച്ചു; ചെവിയിൽ നിന്ന് അത്രിയെയും പ്രകടമാക്കി. ഉദാനപ്രാണത്തിൽ നിന്ന് പുലസ്ത്യനെ, വ്യാനപ്രാണത്തിൽ നിന്ന് വീണ്ടും പുലഹനെ ബ്രഹ്മാവ് ജനിപ്പിച്ചു।

Word by Word

• śirasaḥ: from the head

• aṅgirasaḥ: Aṅgiras (a Prajāpati/ṛṣi)

• ca eva: and indeed

• śrotrāt: from the ear

• atrim: Atri (ṛṣi)

• tathā: likewise

• asṛjat: he created/emanated

• pulastyam: Pulastya (ṛṣi)

• ca: and

• tathā: likewise

• udānāt: from udāna (upward vital current)

• vyānāt: from vyāna (pervading vital current)

• ca: and

• pulaham: Pulaha (ṛṣi)

• punaḥ: again

Speaker

Suta Goswami (narrating the creation account as taught in the Linga Purana)

Characters & Entities

• Aṅgiras
• Atri
• Pulastya
• Pulaha
• Udāna
• Vyāna

FAQs

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

It frames creation as an ordered emanation from the divine source; in Linga-worship, the Linga signifies that same Pati—Shiva—who becomes the ground of all beings and sages, so worship is directed to the causal reality behind manifestation.

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

Shiva-tattva is implied as the supreme causal principle (Pati) whose power of manifestation operates through subtle channels—limbs and prāṇa—showing that the cosmos arises from consciousness and its śakti, not from inert matter alone.

What ritualistic or Yogic practice is highlighted here?

The verse foregrounds prāṇa-functions (udāna and vyāna); in a Shaiva-Pāśupata yogic reading, mastery and purification of prāṇa supports inner worship (antar-yāga), aligning the individual pashu with the Lord (Pati) beyond pasha (bondage).