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Shloka 187

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

प्राणाद्ब्रह्मासृजद्दक्षं चक्षुर्भ्यां च मरीचिनम् भृगुस्तु हृदयाज्जज्ञे ऋषिः सलिलजन्मनः

prāṇādbrahmāsṛjaddakṣaṃ cakṣurbhyāṃ ca marīcinam bhṛgustu hṛdayājjajñe ṛṣiḥ salilajanmanaḥ

จากปราณะคือลมหายใจชีวิต พระพรหมทรงให้กำเนิดทักษะ; จากดวงเนตรทั้งสองทรงสำแดงมรีจิ. จากพระหฤทัยได้บังเกิดมหาฤษีภฤคุ ผู้มีชาติกำเนิดจากน้ำนำแรก—ดังนี้ลำดับแห่งการสร้างจึงตั้งมั่น

प्राणात्from the vital breath (prāṇa)
प्राणात्:
ब्रह्माBrahmā
ब्रह्मा:
असृजत्/सृजत्created, manifested
असृजत्/सृजत्:
दक्षम्Dakṣa (Prajāpati)
दक्षम्:
चक्षुर्भ्याम्from the two eyes
चक्षुर्भ्याम्:
and
:
मरीचिनम्Marīci (sage)
मरीचिनम्:
भृगुःBhṛgu (sage)
भृगुः:
तुindeed
तु:
हृदयात्from the heart
हृदयात्:
जज्ञेwas born
जज्ञे:
ऋषिःseer, ṛṣi
ऋषिः:
सलिल-जन्मनःborn of/connected with the waters (salila)
सलिल-जन्मनः:

Suta Goswami (narrating the cosmogony as taught in the Linga Purana tradition)

B
Brahma
D
Daksha
M
Marici
B
Bhrigu

FAQs

It grounds Linga-centered Shaiva practice in the cosmic order of sṛṣṭi: the rishis and prajāpatis who later codify yajña and worship arise from Brahmā’s own faculties, ultimately functioning within the higher sovereignty of Pati (Śiva) in Shaiva cosmology.

Indirectly: by presenting Brahmā’s creative acts as a structured, faculty-based emanation, the text supports the Shaiva Siddhānta view that all manifest creation operates in an ordered tattva-system under the supreme Pati, Śiva—who transcends yet empowers such cosmogonic processes.

No specific puja-vidhi is stated; the takeaway is lineage-foundation—rishis like Marīci and Bhṛgu become transmitters of mantra, yajña, and later Shaiva observances, which Pashupata-oriented sadhana treats as disciplined means to loosen pāśa (bondage) for the paśu (soul).