Shloka 121

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

Devanagari script

शर्वर्यन्ते प्रकुरुते ब्रह्मत्वं सर्गकारणात् ब्रह्मा तु सलिले तस्मिन् वायुर्भूत्वा समाचरत्

Transliteration

śarvaryante prakurute brahmatvaṃ sargakāraṇāt brahmā tu salile tasmin vāyurbhūtvā samācarat

Translation

เมื่อสิ้นสุดราตรีจักรวาล เพื่อให้เหตุแห่งการสร้างเริ่มดำเนิน ปฤกฤติได้บังเกิดภาวะแห่งพรหมา แล้วพรหมาในน้ำนั้นได้แปรเป็นวายุ เคลื่อนไหวเพื่อเร้าให้การปรากฏเริ่มขึ้น

Word by Word

• शर्वर्यन्ते: at the end of the night (cosmic dissolution-night)

• प्रकुरुते: Prakṛti / primordial Nature

• ब्रह्मत्वम्: the status/function of Brahmā (creatorhood)

• सर्गकारणात्: due to the cause/necessity of creation

• ब्रह्मा: Brahmā

• तु: indeed/then

• सलिले: in the waters

• तस्मिन्: in that (primeval expanse)

• वायुः: Vāyu, the wind principle

• भूत्वा: having become

• समाचरत्: acted/moved about/operated

Speaker

Suta Goswami (narrating the cosmology to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Vayu
• Prakriti

FAQs

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

It frames creation as a regulated unfolding of tattvas (principles) from Prakṛti, implying that worship of the Linga (Pati, Shiva) transcends and governs these processes—making Linga-puja a means to rise beyond the created order toward the Lord who presides over it.

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

Even while Prakṛti initiates the functional role of Brahmā for creation, Shaiva Siddhanta reads Shiva-tattva as the supreme Pati who remains prior to and sovereign over Prakṛti, Brahmā, and the elemental forces like Vāyu—these are instruments within the cosmic administration, not the final Absolute.

What ritualistic or Yogic practice is highlighted here?

No direct ritual is prescribed, but the verse highlights tattva-vicāra (discernment of principles) central to Pashupata-oriented contemplation: seeing elements like Vāyu and the creator-function as contingent, thereby turning the yogin’s attention toward Pati (Shiva) as the liberating ground beyond Pāśa (bondage).