Shloka 82

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

Devanagari script

ततश् च प्रतिसंध्यात्मा देवदेवो वरः प्रभुः हिरण्यगर्भो भगवांस् त्व् अभिजज्ञे चतुर्मुखः

Transliteration

tataś ca pratisaṃdhyātmā devadevo varaḥ prabhuḥ hiraṇyagarbho bhagavāṃs tv abhijajñe caturmukhaḥ

Translation

随后，至上主宰——诸神之神、最胜的主——其本性是在毁灭与再生交界处使宇宙复归一体者，显现为吉祥的金胎（Hiraṇyagarbha），四面梵天。

Word by Word

• tataḥ: then

• ca: and

• pratisaṃdhyā-ātmā: whose very nature is re-joining/re-integration at the cosmic junction (between pralaya and sṛṣṭi)

• deva-devaḥ: God of gods

• varaḥ: the excellent, the best

• prabhuḥ: Lord, sovereign

• hiraṇyagarbhaḥ: Hiraṇyagarbha (the cosmic germ)

• bhagavān: the Blessed Lord

• tu: indeed

• abhijajñe: was born/manifested

• caturmukhaḥ: the four-faced one (Brahmā).

Speaker

Suta Goswami (narrating the creation sequence to the sages, with an inner cosmological account)

Characters & Entities

• Shiva
• Brahma
• Hiranyagarbha

FAQs

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

It establishes that even Brahmā (the four-faced creator) arises from the supreme Lord; thus, Linga worship is directed to Pati (Śiva) as the ultimate source behind all creative powers.

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

Śiva is described as prabhu and devadeva whose being spans the cosmic junction—able to gather the universe back (pralaya) and project it again (sṛṣṭi); Brahmā appears as His manifested function in creation.

What ritualistic or Yogic practice is highlighted here?

The verse points more to metaphysical grounding than a specific rite: Pāśupata insight that the pashu (soul) should seek refuge in Pati, recognizing all cosmic agencies (like Brahmā) as dependent powers, not the final liberator.