Shloka 196

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

Devanagari script

तस्मात्सनत्कुमारेति नामास्येह प्रतिष्ठितम् ततो ऽभिध्यायतस्तस्य जज्ञिरे मानसाः प्रजाः

Transliteration

tasmātsanatkumāreti nāmāsyeha pratiṣṭhitam tato 'bhidhyāyatastasya jajñire mānasāḥ prajāḥ

Translation

അതുകൊണ്ട് ഈ ലോകത്തിൽ അദ്ദേഹത്തിന്റെ നാമം “സനത്കുമാരൻ” എന്നു സ്ഥാപിതമായി. തുടർന്ന് അദ്ദേഹം അന്തർധ്യാനത്തിൽ ലീനനായപ്പോൾ അദ്ദേഹത്തിൽ നിന്നു മാനസപ്രജകൾ ഉദിച്ചു.

Word by Word

• tasmāt: therefore/from that cause

• sanat-kumāra-iti: as (named) Sanatkumāra

• nāma: name

• asya: of him

• iha: here/in this world

• pratiṣṭhitam: became established/was firmly set

• tataḥ: then/thereafter

• abhidhyāyataḥ: of him who was meditating/intently contemplating

• tasya: of him

• jajñire: were born/arose

• mānasāḥ: mind-born/mental

• prajāḥ: creatures/offspring/progeny

Speaker

Suta Goswami (narrating the creation account, reflecting Brahma’s manasa-sarga tradition)

Characters & Entities

• Sanatkumara
• Prajapatis (implied)
• Brahma (implied)

FAQs

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

It frames creation as arising from inner contemplation (abhidhyāna), a Shaiva theme that supports Linga worship as a meditative approach to Pati (Shiva)—the formless source—rather than merely external ritual.

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

By emphasizing contemplation as the seed of manifestation, it echoes Shiva-tattva as the supreme conscious principle (Pati) from which ordered creation proceeds—suggesting that consciousness, not matter, is primary.

What ritualistic or Yogic practice is highlighted here?

Abhidhyāna (deep contemplation/meditative intent) is highlighted—aligned with Pashupata-oriented discipline where inner concentration precedes and empowers outer puja and leads the pashu toward release from pasha.