Shloka 34

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

Devanagari script

कुतो ऽप्यपरिमेयात्मा भूतानां प्रभुरीश्वरः शूलपाणिर्महादेवो हेमवीरांबरच्छदः

Transliteration

kuto 'pyaparimeyātmā bhūtānāṃ prabhurīśvaraḥ śūlapāṇirmahādevo hemavīrāṃbaracchadaḥ

Translation

من مصدرٍ لا يُدرَك، ظهرَ ذاك الذي ذاتُه غيرُ متناهية القياس—ربُّ الكائنات وسيّدُها—في هيئةِ مهاديڤا، حاملِ الرمحِ الثلاثي، متوشّحًا بلباسٍ بطوليٍّ ذهبيٍّ مهيب.

Word by Word

• kutaḥ api: from somewhere/ from an unknown source

• aparimeya-ātmā: whose nature/Self is immeasurable

• bhūtānām: of (all) beings

• prabhuḥ: lord/master

• īśvaraḥ: sovereign ruler

• śūla-pāṇiḥ: trident in hand, the Trident-bearer

• mahādevaḥ: the Great God (Śiva), Pati of all paśus

• hema: golden

• vīra-ambara: heroic garment/raiment

• chadaḥ: covered/clad

Speaker

Suta Goswami (narrating the stuti/description within the Purva-Bhaga narrative)

Characters & Entities

• Shiva (Mahadeva)

FAQs

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

It frames Śiva as aparimeya (beyond measure) and the Īśvara of all beings—precisely the theological basis for worshipping the Liṅga as the limitless, formless Pati who still becomes accessible to devotion through a sacred emblem.

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

Śiva is presented as the immeasurable Self arising from an unknowable source, yet ruling all bhūtas as Prabhu and Īśvara—indicating the Siddhāntic distinction of Pati (Lord) as eternally free, while paśus (souls) remain bound by pāśa until His grace.

What ritualistic or Yogic practice is highlighted here?

The verse supports Pāśupata-style contemplation (dhyāna) on Śūlapāṇi Mahādeva as the supreme Īśvara—using His epithets as mantra-like supports for inner focus during Liṅga-pūjā or meditative japa.