Shloka 118

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

Devanagari script

सत्त्वोद्रेकात्प्रबुद्धस्तु शून्यं लोकमुदैक्षत इमं चोदाहरन्त्यत्र श्लोकं नारायणं प्रति

Transliteration

sattvodrekātprabuddhastu śūnyaṃ lokamudaikṣata imaṃ codāharantyatra ślokaṃ nārāyaṇaṃ prati

Translation

سَتّو کے ابھار سے بیدار ہو کر اس نے عالم کو خالی دیکھا؛ اور یہاں نارائن کے حق میں یہی شلوک پڑھا جاتا ہے۔

Word by Word

• सत्त्व-उद्रेकात्: from an upsurge of sattva (clarity/illumination)

• प्रबुद्धः: awakened, fully alert

• तु: indeed/but

• शून्यम्: empty, void of manifest supports

• लोकम्: the world/realm

• उदैक्षत: he looked upon, he beheld

• इमम्: this

• च: and

• उदाहरन्ति: they cite/recite

• अत्र: here, in this context

• श्लोकम्: verse

• नारायणम्: to Nārāyaṇa (Vishnu)

• प्रति: towards/addressed to

Speaker

Suta Goswami (outer narration), reporting the Purana’s citation addressed to Narayana

Characters & Entities

• Narayana
• Vishnu

FAQs

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

It frames the pre-manifest condition as ‘empty’ when sattva awakens—preparing the reader for the Linga as the non-anthropomorphic support (ādhāra) of Pati beyond changing forms.

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

By implying that the awakened vision sees the world as śūnya (devoid of lasting essence), it aligns with Shaiva Siddhanta: Pashu and Pāśa are contingent, while Pati (Shiva) is the stable ground beyond the manifest.

What ritualistic or Yogic practice is highlighted here?

It points to a yogic shift—sattva-udreka (rise of clarity) leading to dispassion toward the world’s appearances, a prerequisite mood for Pashupata-style inwardness and steadfast worship of the Linga.