एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च
ऋषय ऊचुः कथं पाद्मे पुरा कल्पे ब्रह्मा पद्मोद्भवो ऽभवत् भवं च दृष्टवांस्तेन ब्रह्मणा पुरुषोत्तमः
ṛṣaya ūcuḥ kathaṃ pādme purā kalpe brahmā padmodbhavo 'bhavat bhavaṃ ca dṛṣṭavāṃstena brahmaṇā puruṣottamaḥ
Các bậc hiền triết thưa rằng: Trong thời đại Hoa Sen xưa (Pādma-kalpa), Brahmā—đấng sinh từ hoa sen—đã xuất hiện như thế nào? Brahmā ấy đã chiêm kiến Bhava (Śiva) ra sao? Và hơn nữa, làm thế nào Ngài nhận ra/chiêm kiến được Đấng Tối Thượng (Puruṣottama)?
Sages of Naimiṣāraṇya (ṛṣayaḥ), addressing Sūta
It frames the cosmogonic inquiry that leads to Śiva (Bhava) being revealed as the primordial Pati, the source and goal behind creation—an essential premise for understanding why the Liṅga is worshiped as the unmanifest foundation of all manifested forms.
By naming Śiva as “Bhava” and placing the focus on Brahmā’s direct vision of him, the verse points to Śiva-tattva as the supreme reality that even the creator must encounter—transcending pasha (bondage) and illuminating the pashu (individual soul) through revelation.
No specific rite is prescribed in this shloka; it establishes the narrative basis for later teachings where Brahmā’s ‘vision’ becomes a model for Pāśupata-style contemplation—seeking direct realization of Pati (Śiva) rather than mere conceptual knowledge.