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

Oleh itu, di dunia ini nama baginda diteguhkan sebagai “Sanatkumāra”. Sesudah itu, ketika baginda bermeditasi dan merenung ke dalam, lahirlah keturunan yang terbit daripada minda (manasa) daripadanya.

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.