Shloka 35

क्षुपदधीचिसंवादः — शिलादतपः, वरसीमा, मेघवाहनकल्पे त्रिदेवसमागमः

Devanagari script

ततस्तं चासृजद्ब्रह्मा भ्रुवोर्मध्येन चाच्युतम् सृष्टस्तेन हरिः प्रेक्ष्य स्थितस्तस्याथ संनिधौ

Transliteration

tatastaṃ cāsṛjadbrahmā bhruvormadhyena cācyutam sṛṣṭastena hariḥ prekṣya sthitastasyātha saṃnidhau

Translation

Rồi Brahmā tạo ra Acyuta, Đấng Bất Hoại, từ khoảng giữa hai chân mày. Khi Hari được sinh thành như vậy, Ngài nhìn đấng tạo tác mình và đứng gần bên để hầu cận.

Word by Word

• tataḥ: then

• tam: him

• ca: and

• asṛjat: created

• brahmā: Brahmā

• bhruvoḥ: of the two eyebrows

• madhyena: from the middle/space between

• ca: and

• acyutam: Acyuta, the imperishable (Viṣṇu)

• sṛṣṭaḥ: having been created

• tena: by him (Brahmā)

• hariḥ: Hari (Viṣṇu)

• prekṣya: having looked/observed

• sthitaḥ: stood/remained

• tasya: of him (Brahmā)

• atha: then

• saṁnidhau: in the presence/nearby.

Speaker

Suta Goswami (narrating the creation sequence as taught in the Linga Purana)

Characters & Entities

• Brahma
• Vishnu

FAQs

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

By describing Brahmā creating Hari, the verse sets up the Purāṇic hierarchy where even great cosmic functions (creation and preservation) operate under a higher Shaiva principle—ultimately pointing worship toward the Linga as the sign of Pati (Śiva) beyond the created orders.

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

Though Śiva is not named here, the Linga Purāṇa’s Shaiva Siddhānta framing treats Brahmā and Viṣṇu as empowered cosmic agents within māyā; Shiva-tattva (Pati) is the transcendent ground from which such agents and their capacities arise.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi or Pāśupata Yoga limb is stated; the takeaway is contemplative—seeing sṛṣṭi as dependent on higher Lordship (Pati), which supports Linga-upāsanā as the direct means to loosen pāśa (bondage) for the paśu (soul).