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Shloka 184

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

तेषां ब्रह्मात्मकानां वै सर्वेषां ब्रह्मवादिनाम् स्थानानि कल्पयामास पूर्ववत्पद्मसंभवः

teṣāṃ brahmātmakānāṃ vai sarveṣāṃ brahmavādinām sthānāni kalpayāmāsa pūrvavatpadmasaṃbhavaḥ

Đối với tất cả các bậc Brahmavādin—những vị có bản tính đặt nền nơi Brahman—Đấng Padma-sambhava (Phạm Thiên), như thuở trước, đã sắp đặt và ban định chỗ ngồi cùng trú xứ thích hợp cho từng vị, an lập đúng theo cảnh giới chứng ngộ của họ.

तेषाम्of them
तेषाम्:
ब्रह्मात्मकानाम्of those whose essence is Brahman (brahma-svarūpa)
ब्रह्मात्मकानाम्:
वैindeed
वै:
सर्वेषाम्of all
सर्वेषाम्:
ब्रह्मवादिनाम्of the proclaimers/knowers of Brahman (brahmavādins)
ब्रह्मवादिनाम्:
स्थानानिplaces, seats, abodes, stations
स्थानानि:
कल्पयामासarranged, ordained, assigned, fashioned
कल्पयामास:
पूर्ववत्as previously, as before
पूर्ववत्:
पद्मसंभवःthe Lotus-born (Brahmā)
पद्मसंभवः:

Suta Goswami (narrating the Purana; internal action attributed to Brahma)

B
Brahma

FAQs

It frames the cosmic discipline that precedes and supports Linga-centric dharma: even realized seers are given ordained stations, implying that worship of the Linga operates within a divinely arranged order of adhikāra (spiritual eligibility) and sacred placement.

Indirectly, it supports Shaiva Siddhanta’s structure: the cosmos and its spiritual gradations are arranged through higher governance; Brahmā’s ordering functions under the supreme principle (Pati), who ultimately grounds all stations and liberating knowledge beyond bondage (pāśa).

The verse emphasizes niyati (cosmic order) and adhikāra—key prerequisites for Pashupata-oriented sādhana—suggesting that proper ‘sthāna’ (seat/placement) and discipline are foundational before higher worship or yoga bears fruit.