Shloka 4
अभ्यमन्यत सो ऽन्यं वै नगा मुख्योद्भवाः स्मृताः त्रिधा कण्ठो मुनेस्तस्य ध्यायतो वै ह्यवर्तत
abhyamanyata so 'nyaṃ vai nagā mukhyodbhavāḥ smṛtāḥ tridhā kaṇṭho munestasya dhyāyato vai hyavartata
Kemudian Baginda menaruh suatu niat yang lain. Daripada renungan itu lahirlah gunung-ganang yang utama, demikianlah diingati. Dan ketika sang muni itu terus bermeditasi, bahagian kerongkongnya menzahirkan diri dalam tiga rupa, terbentang menurut penglihatan batinnya.
Suta Goswami (narrating the creation sequence to the sages, with the inner subject being Brahma as the meditating sage)
FAQs
It frames creation as arising from contemplative power (dhyana), a principle later mirrored in Linga-puja where focused awareness and mantra invoke the presence of Pati (Shiva) into the Linga as a locus of manifestation.
Though the immediate subject is the meditating creator-sage, Shaiva Siddhanta reads such srishti as occurring only by Pati’s sanction: Shiva-tattva remains the transcendent governor whose will enables manifestation, while the pashu (individual soul/agent) operates within that empowered order.
Dhyana (meditative absorption) is highlighted—an inner yogic act that becomes outwardly effective—anticipating Pashupata-oriented disciplines where concentration, japa, and contemplation purify the pashu from pasha and align it to Pati’s ordinance.