Shloka 14

ब्रह्मणो वरप्रदानम् — शिवस्य परत्वप्रतिपादनम् तथा वराहेण भूमेः पुनःस्थापनम्

Devanagari script

द्वादशैव प्रजास्त्वेता ब्रह्मणो ऽव्यक्तजन्मनः ऋभुं सनत्कुमारं च ससर्जादौ सनातनः

Transliteration

dvādaśaiva prajāstvetā brahmaṇo 'vyaktajanmanaḥ ṛbhuṃ sanatkumāraṃ ca sasarjādau sanātanaḥ

Translation

จากพรหมาผู้บังเกิดจากอวิยักตะ ได้เกิดหมู่ประชาทั้งสิบสองนี้; และในปฐมกาล พระสันาตนะยังทรงสร้างฤภุ และสนัตกุมารด้วย

Word by Word

• द्वादश: twelve

• एव: indeed/only

• प्रजाः: created beings/progeny

• तु: and/indeed

• एताः: these

• ब्रह्मणः: of Brahmā

• अव्यक्त-जन्मनः: whose birth (origin) is from the Unmanifest (avyakta)

• ऋभुम्: Ṛbhu (a primordial sage/craftsman-sage)

• सनत्कुमारम्: Sanatkumāra (the eternally youthful mind-born sage)

• च: and

• ससर्ज: created/emitted

• आदौ: in the beginning

• सनातनः: the Eternal One (the primordial Lord).

Speaker

Suta Goswami (narrating the creation account to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Sanatkumara
• Ribhu

FAQs

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

It frames creation as proceeding from the Unmanifest through Brahmā under the sovereignty of the Eternal Lord—supporting the Shaiva view that the Linga (Pati) is the transcendent ground from which manifested orders of beings arise.

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

By calling the source “Sanātana” and linking Brahmā’s origin to the Avyakta, the verse implies a supreme, timeless Pati beyond manifest creation—Shiva-tattva as the enduring cause and controller of srishti.

What ritualistic or Yogic practice is highlighted here?

No explicit ritual is taught here; the mention of Sanatkumāra and Ṛbhu points toward jñāna and yogic renunciation—foundational to Pāśupata discipline where the pashu seeks release from pāśa by turning to the Sanātana Pati.