Shloka 190

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

Devanagari script

धर्मादयः प्रथमजाः सर्वे ते ब्रह्मणः सुताः भृग्वादयस्तु ते सृष्टा नवैते ब्रह्मवादिनः

Transliteration

dharmādayaḥ prathamajāḥ sarve te brahmaṇaḥ sutāḥ bhṛgvādayastu te sṛṣṭā navaite brahmavādinaḥ

Translation

ธรรมะและเหล่าผู้เป็นปฐมกำเนิดทั้งหมดนั้นเป็นโอรสของพระพรหม. ต่อมาจึงทรงสร้างภฤคุและท่านอื่น ๆ—ทั้งเก้าท่านนี้เรียกว่า ‘พรหมวาทิน’ คือผู้ประกาศคำสอนแห่งพรหมัน

Word by Word

• धर्मादयः: Dharma and others

• प्रथमजाः: first-born

• सर्वे: all

• ते: they

• ब्रह्मणः: of Brahmā

• सुताः: sons

• भृग्वादयः: Bhṛgu and others

• तु: then/indeed

• ते: they

• सृष्टाः: created

• नव: nine

• एते: these

• ब्रह्मवादिनः: knowers/teachers of Brahman (Vedic wisdom)

Speaker

Suta Goswami

Characters & Entities

• Brahma
• Dharma
• Bhrigu

FAQs

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

It situates Linga-centered Shaiva teaching within the wider Vedic creation-lineage: Brahmā’s progeny and the brahmavādins preserve śruti and ritual authority, which later grounds Shiva’s Linga-pūjā as Veda-aligned rather than outside dharma.

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

Indirectly: by presenting Brahmā’s created sages as brahmavādins, it frames knowledge (brahma-jñāna) as a preparatory means; in Shaiva Siddhānta, such knowledge culminates when Pati (Śiva) grants grace, releasing the paśu from pāśa—beyond mere created orders.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi or Pāśupata yoga technique is stated; the verse highlights the foundational role of brahmavādins—Vedic recitation, teaching, and dharma-based conduct that support later Shiva-upāsanā and Linga installation practices.