Shloka 151

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

ऊर्ध्वस्रोतःसु सृष्टेषु देवेषु वरदः प्रभुः प्रीतिमानभवद्ब्रह्मा ततो ऽन्यं सो ऽभ्यमन्यत

Transliteration

ūrdhvasrotaḥsu sṛṣṭeṣu deveṣu varadaḥ prabhuḥ prītimānabhavadbrahmā tato 'nyaṃ so 'bhyamanyata

Translation

ఊర్ధ్వస్రోత దేవతలు సృష్టింపబడిన తరువాత వరద ప్రభువు బ్రహ్మా ప్రసన్నుడయ్యెను; తదనంతరం ఆయన మరొక భిన్న సృష్టివర్గాన్ని ఉద్భవింపజేయాలని సంకల్పించెను।

Word by Word

• ūrdhva-srotaḥsu: among those whose current/impulse flows upward (the deities)

• sṛṣṭeṣu: when (they were) created

• deveṣu: the gods

• vara-daḥ: giver of boons

• prabhuḥ: the lord, sovereign

• prītimān: delighted, satisfied

• abhavat: became

• brahmā: Brahmā

• tataḥ: then, thereafter

• anyam: another, different (creation)

• saḥ: he

• abhyamanyata: thought, intended, planned

Speaker

Suta Goswami (narrating the creation account; internal focus on Brahma_toggle)

Characters & Entities

• Brahma
• Devas

FAQs

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

It frames Brahmā’s creative activity as sequential and contingent—useful in Linga-worship theology where the Liṅga signifies Pati (Śiva), the transcendent ground beyond all created orders, including the devas.

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

Indirectly: by showing Brahmā as a pleased, boon-giving creator who still “plans another creation,” the verse implies a hierarchy where Brahmā operates within sṛṣṭi, while Śiva-tattva (Pati) is the ultimate principle that empowers and exceeds such creative cycles.

What ritualistic or Yogic practice is highlighted here?

No specific ritual is prescribed in this line; the takeaway is cosmological orientation for practice—Pāśupata-style sādhana treats devas and worlds as created (pāśa-bound), directing devotion and yoga toward Pati, symbolized by the Liṅga.