Shloka 15

ब्रह्मनारायणस्तवः — शिवस्य प्रभवत्व-प्रतिपादनम्

Devanagari script

मन्वन्तराणां प्रभवे योगस्य प्रभवे नमः चतुर्विधस्य सर्गस्य प्रभवे ऽनन्तचक्षुषे

Transliteration

manvantarāṇāṃ prabhave yogasya prabhave namaḥ caturvidhasya sargasya prabhave 'nantacakṣuṣe

Translation

顶礼于主，诸摩奴劫（Manvantara）之源；顶礼于瑜伽之源。顶礼于四类创造之源——归命于无尽之眼的湿婆（Śiva），其观照无有边际。

Word by Word

• मन्वन्तराणाम् (manvantarāṇām): of the Manvantaras/Manu-cycles

• प्रभवे (prabhave): to the source, origin, sovereign cause

• योगस्य (yogasya): of Yoga (the liberating discipline)

• नमः (namaḥ): salutations

• चतुर्विधस्य (caturvidhasya): of the fourfold

• सर्गस्य (sargasya): of creation/emission

• अनन्तचक्षुषे (anantacakṣuṣe): to the Infinite-Eyed One, the all-seeing Lord

Speaker

Suta Goswami (narrating a Shaiva hymn/namaskara within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-worship as devotion to Śiva as the primal cause (prabhava) of cosmic cycles (Manvantaras), spiritual discipline (Yoga), and creation itself—thus the Linga signifies Pati, the transcendent Lord behind all manifestations.

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

Śiva is presented as the originating ground of both worldly order (sarga, manvantara) and liberation (yoga). As anantacakṣus, He is all-seeing consciousness, not limited by time-cycles or embodied perception—Pati who knows the pashu and its pasha.

What ritualistic or Yogic practice is highlighted here?

The verse highlights Yoga as arising from Śiva—implying Pāśupata-oriented practice where devotion (namas) and discipline (yoga) work together to cut pasha (bondage) and align the pashu (soul) with Pati (the Lord).