Shloka 13

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

Devanagari script

तस्माद्ब्रह्मा महादेव्याश् चांशजश् च हरिस् तथा अण्डजः पद्मजश्चैव भवाङ्गभव एव च

Transliteration

tasmādbrahmā mahādevyāś cāṃśajaś ca haris tathā aṇḍajaḥ padmajaścaiva bhavāṅgabhava eva ca

Translation

Maka Brahmā pun muncul; dan juga daripada Mahādevī (Śakti). Hari (Viṣṇu) likewise terzahir sebagai pancaran sebahagian. Dia juga disebut “lahir dari telur kosmik” dan “lahir dari teratai”—sesungguhnya, yang bangkit dari tubuh Bhava (Śiva) sendiri.

Word by Word

• tasmāt: therefore/from that

• brahmā: Brahmā

• mahādevyāḥ: from Mahādevī (the Great Goddess, Śakti)

• ca: and

• aṁśajaḥ: born as an aṁśa (partial manifestation)

• ca: and

• hariḥ: Hari (Viṣṇu)

• tathā: likewise

• aṇḍajaḥ: egg-born (from the cosmic egg)

• padmajaḥ: lotus-born

• ca eva: and indeed

• bhava-aṅga-bhavaḥ: born from the limb/body of Bhava (Śiva)

• eva: verily/indeed

• ca: and

Speaker

Suta Goswami (narrating the cosmological account within the Linga Purana)

Characters & Entities

• Shiva (Bhava)
• Mahadevi (Shakti)
• Vishnu (Hari)
• Brahma

FAQs

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

It grounds Linga-centered theology in cosmology: Brahmā and Hari are presented as derivative manifestations, while Bhava (Śiva)—signified by the Linga as Pati, the supreme cause—remains the source beyond all created forms.

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

Śiva-tattva is implied as the primal ground from which even creator and preserver principles arise—Bhava is the root-cause, while other deities function as aṁśa (partial) expressions within sṛṣṭi, under the sovereignty of Pati.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the takeaway supports Pāśupata orientation: meditate on Śiva as Pati (the source of all tattvas) to loosen pāśa (bondage) upon the paśu (individual soul).