Shloka 32

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

Devanagari script

विरराजारविन्दस्थः पद्मगर्भसमद्युतिः ब्रह्मा स्वयंभूर्भगवाञ् जगद्योनिः पितामहः

Transliteration

virarājāravindasthaḥ padmagarbhasamadyutiḥ brahmā svayaṃbhūrbhagavāñ jagadyoniḥ pitāmahaḥ

Translation

Duduk di atas teratai yang gemilang, bersinar dengan cahaya ‘rahim teratai’, Brahmā—Yang Lahir Sendiri (Svayambhū), Bhagavān, sumber rahim bagi segala alam, Pitāmaha—tampil dalam kemuliaan.

Word by Word

• विरराज (virarāja): shone brilliantly

• अरविन्दस्थः (aravindasthaḥ): seated on the lotus

• पद्मगर्भ-सम-द्युतिः (padmagarbha-sama-dyutiḥ): having lustre equal to the lotus-womb (golden radiance)

• ब्रह्मा (brahmā): Brahmā

• स्वयंभूः (svayaṃbhūḥ): self-born

• भगवाञ् (bhagavān): the blessed, possessor of divine excellences

• जगद्योनिः (jagad-yoniḥ): source/womb of the universe

• पितामहः (pitāmahaḥ): grandsire of beings

Speaker

Suta Goswami (narrating the cosmological sequence to the sages of Naimisharanya)

Characters & Entities

• Brahma

FAQs

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

By presenting Brahmā as a manifested cosmic function (the creator arising on the lotus), the verse supports the Linga Purana’s Shaiva framing: the Linga signifies Pati (Śiva) as the transcendent ground from which even Brahmā’s creative role proceeds.

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

Though Śiva is not named here, the cosmological portrayal implies Shaiva Siddhanta hierarchy: Brahmā is a luminous, self-born agent within creation, while Shiva-tattva (Pati) is the prior, independent reality that empowers and surpasses all cosmic offices.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this verse; the takeaway aligns with Pāśupata orientation—contemplate the dependency of all cosmic powers and turn the mind toward Pati (Śiva) as the liberating principle beyond pasha (bondage) and pashu (the bound soul).