Shloka 65

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

Devanagari script

दोधूयते महापद्मं स्वच्छन्दं मम नाभिजम् समागतो भवानीशो ह्य् अनादिश्चान्तकृत्प्रभुः

Transliteration

dodhūyate mahāpadmaṃ svacchandaṃ mama nābhijam samāgato bhavānīśo hy anādiścāntakṛtprabhuḥ

Translation

నా నాభి నుండి పుట్టిన మహాపద్మం స్వేచ్ఛగా తానే కంపించింది. అప్పుడు భవానీశుడు—అనాది, సమస్తాన్ని శాంతిలో నిలిపే మహాప్రభువు శివుడు—అక్కడికి వచ్చాడు।

Word by Word

• दोधूयते: trembles, quivers

• महापद्मम्: the great lotus

• स्वच्छन्दम्: self-willed, of its own accord

• मम: my

• नाभिजम्: born from the navel

• समागतः: has come, has arrived

• भवानीशः: the Lord of Bhavānī (Śiva)

• हि: indeed

• अनादिः: beginningless

• च: and

• अन्तकृत्: maker of the end, bringer of dissolution/rest

• प्रभुः: sovereign Lord

Speaker

Brahma (within Suta’s narration to the sages at Naimiṣāraṇya)

Characters & Entities

• Shiva
• Bhavani (Parvati)
• Brahma

FAQs

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

By identifying Śiva as Anādi Prabhu and Antakṛt, the verse frames the Linga as the sign of the Pati—beyond origin and dissolution—before whom creation-symbols like the navel-lotus are secondary.

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

Śiva is portrayed as beginningless (Anādi) and sovereign (Prabhu), the one who brings the cosmos to rest (Antakṛt). This aligns with Shaiva Siddhanta’s Pati-tattva: the transcendent Lord who governs both manifestation and reabsorption.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the key takeaway is contemplative: meditating on Śiva as Anādi Pati and Antakṛt supports Pāśupata-oriented detachment from Pāśa (bondage) and steady orientation of the Paśu (soul) toward the Lord.