Shloka 15

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

समासतो मुनिश्रेष्ठाः प्रजासम्भूतिमेव च शतरूपां तु वै राज्ञीं विराजमसृजत्प्रभुः

Transliteration

samāsato muniśreṣṭhāḥ prajāsambhūtimeva ca śatarūpāṃ tu vai rājñīṃ virājamasṛjatprabhuḥ

Translation

Secara ringkas, wahai resi terbaik, Tuhan Yang Berdaulat menzahirkan Prajāsambhūti, dan juga Permaisuri Śatarūpā; serta Virāj yang perkasa turut dimanifestasikan oleh Penguasa itu.

Word by Word

• samāsataḥ: in brief/summary

• muni-śreṣṭhāḥ: O best among sages

• prajā-sambhūtim: Prajāsambhūti (progenitress/source of beings)

• eva ca: and also

• śata-rūpām: Śatarūpā (the many-formed queen)

• tu: indeed

• vai: verily

• rājñīm: queen

• virājam: Virāj (the radiant cosmic person/sovereign principle)

• asṛjat: created/manifested

• prabhuḥ: the Lord/Sovereign

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Prajāsambhūti
• Śatarūpā
• Virāj
• Prabhu (Lord as Pati)

FAQs

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

It frames creation as proceeding from the supreme Prabhu (Pati). In Linga worship, the Linga signifies that transcendent Lord whose power manifests the cosmos—so the devotee honors the Source rather than merely the created forms.

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

Shiva-tattva is implied as Prabhu—the sovereign cause who manifests beings and cosmic principles (like Virāj). This aligns with Shaiva Siddhanta’s Pati: independent, initiating srishti while remaining greater than its products.

What ritualistic or Yogic practice is highlighted here?

The takeaway is contemplative Pashupata orientation: meditate on the Lord (Pati) as the ground of all emergence, and treat the world of progeny and forms as Pasha to be transcended through Shiva-bhakti and inner recollection of the Linga-principle.