Shloka 151

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

Devanagari script

ऊर्ध्वस्रोतःसु सृष्टेषु देवेषु वरदः प्रभुः प्रीतिमानभवद्ब्रह्मा ततो ऽन्यं सो ऽभ्यमन्यत

Transliteration

ūrdhvasrotaḥsu sṛṣṭeṣu deveṣu varadaḥ prabhuḥ prītimānabhavadbrahmā tato 'nyaṃ so 'bhyamanyata

Translation

当上行之流的诸天（ūrdhvasrotas）被创造之后，赐福之主——梵天（Brahmā）心生欢喜；继而又起意欲生出另一类众生的次第。

Word by Word

• ūrdhva-srotaḥsu: among those whose current/impulse flows upward (the deities)

• sṛṣṭeṣu: when (they were) created

• deveṣu: the gods

• vara-daḥ: giver of boons

• prabhuḥ: the lord, sovereign

• prītimān: delighted, satisfied

• abhavat: became

• brahmā: Brahmā

• tataḥ: then, thereafter

• anyam: another, different (creation)

• saḥ: he

• abhyamanyata: thought, intended, planned

Speaker

Suta Goswami (narrating the creation account; internal focus on Brahma_toggle)

Characters & Entities

• Brahma
• Devas

FAQs

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

It frames Brahmā’s creative activity as sequential and contingent—useful in Linga-worship theology where the Liṅga signifies Pati (Śiva), the transcendent ground beyond all created orders, including the devas.

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

Indirectly: by showing Brahmā as a pleased, boon-giving creator who still “plans another creation,” the verse implies a hierarchy where Brahmā operates within sṛṣṭi, while Śiva-tattva (Pati) is the ultimate principle that empowers and exceeds such creative cycles.

What ritualistic or Yogic practice is highlighted here?

No specific ritual is prescribed in this line; the takeaway is cosmological orientation for practice—Pāśupata-style sādhana treats devas and worlds as created (pāśa-bound), directing devotion and yoga toward Pati, symbolized by the Liṅga.