Shloka 31

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

Devanagari script

मन्नाभिपङ्कजाज्जातः पुरा ब्रह्मा चतुर्मुखः तल्ललाटसमुत्पन्नो भगवान्वृषभध्वजः

Transliteration

mannābhipaṅkajājjātaḥ purā brahmā caturmukhaḥ tallalāṭasamutpanno bhagavānvṛṣabhadhvajaḥ

Translation

Mula sa lotus ng aking pusod, noong unang panahon, isinilang si Brahmā na may apat na mukha; at mula sa kanyang noo ay lumitaw ang Mapalad na Panginoon na may watawat ng toro—si Śiva, ang Pati—na lampas sa paglikha ngunit nagbibigay-lakas sa paglikha.

Word by Word

• mat-nābhi-paṅkajāt: from (my) navel-lotus

• jātaḥ: was born

• purā: formerly/at the beginning

• brahmā: Brahmā

• catur-mukhaḥ: four-faced

• tat-lalāṭa: from his forehead

• samutpannaḥ: arose/manifested

• bhagavān: the Blessed Lord

• vṛṣabha-dhvajaḥ: he whose banner is the bull (Śiva)

Speaker

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

Characters & Entities

• Shiva
• Brahma

FAQs

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

It frames Śiva as the primordial Pati who manifests even beyond Brahmā’s creative role, grounding Linga worship in the recognition of Śiva as the ultimate source and support of sṛṣṭi.

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

Śiva is indicated as bhagavān and Vṛṣabhadhvaja—self-manifest, sovereign, and transcendent—yet able to appear within the cosmic order, showing Pati’s freedom (svātantrya) over manifestation.

What ritualistic or Yogic practice is highlighted here?

The verse primarily teaches tattva-jñāna foundational to Pāśupata Yoga: discerning Pati (Śiva) as distinct from Pāśu (souls) and the creative functions, which supports Linga-dhyāna and Śiva-bhakti.