Shloka 11

उमामहेश्वरव्रतं—पञ्चाक्षरमन्त्रस्य माहात्म्यं, न्यासः, जपविधिः, सदाचारः, विनियोगः

Devanagari script

आस्थाय योगपर्यङ्कशयने तोयमध्यगः तन्नाभिपङ्कजाज्जातः पञ्चवक्त्रः पितामहः

Transliteration

āsthāya yogaparyaṅkaśayane toyamadhyagaḥ tannābhipaṅkajājjātaḥ pañcavaktraḥ pitāmahaḥ

Translation

พระองค์ประทับเอนกายบนแท่นบรรทมแห่งโยคะท่ามกลางมหานทีจักรวาล จากดอกบัวที่พระนาภีได้บังเกิดปิตามหะพรหม ผู้มีห้าพระพักตร์

Word by Word

• आस्थाय: having taken refuge/abiding

• योग-पर्यङ्क-शयने: on the yogic couch-bed (yoga-posture of repose)

• तोय-मध्य-गः: situated in the midst of the waters

• तत्-नाभि-पङ्कजात्: from that (His) navel-lotus

• जातः: was born

• पञ्च-वक्त्रः: five-faced

• पितामहः: the Grandsire (Brahmā)

Speaker

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

Characters & Entities

• Brahma

FAQs

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

It frames creation as emerging from a transcendent yogic source, preparing the Shaiva Purana context where the Linga signifies the unmanifest Pati (Lord) from whom manifest orders like Brahmā arise.

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

By emphasizing yogic repose in the cosmic waters and the arising of Brahmā from the navel-lotus, it points to Shiva-tattva as the still, sovereign ground of manifestation—Pati beyond change, from whom the worlds and their creators proceed.

What ritualistic or Yogic practice is highlighted here?

The image of the “yoga-couch” highlights yogic absorption (yoga-nidrā/samādhi-like repose): creation proceeds from inner stillness, a key contemplative principle echoed in Pāśupata-oriented Shaiva practice.