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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

اپنی جان دار سانس سے برہما نے دکش کو پیدا کیا اور اپنی آنکھوں سے مریچی کو ظاہر کیا۔ دل سے ابتدائی آب سے جنم لینے والے مہارشی بھِرگو پیدا ہوئے—یوں تخلیق کا منظم سلسلہ قائم ہوا۔

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).