Shloka 30

क्षुपदधीचिसंवादः — शिलादतपः, वरसीमा, मेघवाहनकल्पे त्रिदेवसमागमः

Devanagari script

परमात्मानमीशानं तमसा कालरूपिणम् रजसा सर्वलोकानां सर्गलीलाप्रवर्तकम्

Transliteration

paramātmānamīśānaṃ tamasā kālarūpiṇam rajasā sarvalokānāṃ sargalīlāpravartakam

Translation

هو الذاتُ العليا، «إيشانا» (الربّ). وبـ«تامس» يتخذ صورة «كالا» أي الزمان، وبـ«راجس» يحرّك لِيلَا الخلق في جميع العوالم—هو «پَتي» الذي يحكم نشوء الكون.

Word by Word

• परमात्मानम्: the Supreme Self

• ईशानम्: Īśāna, the Sovereign Lord (Shiva)

• तमसा: by tamas (the obscuring guṇa)

• कालरूपिणम्: having the form of Time

• रजसा: by rajas (the activating guṇa)

• सर्वलोकानाम्: of all worlds

• सर्गलीला: the play/sport of creation

• प्रवर्तकम्: the initiator, the one who sets in motion

Speaker

Suta Goswami (narrating the theological description of Shiva within the creation account)

Characters & Entities

• Shiva
• Ishana
• Paramatman
• Kala (Time)

FAQs

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

It grounds Linga worship in Shiva’s supremacy as Paramātman and Īśāna—the very Lord who initiates creation and governs Time—so the Linga is approached as Pati, not merely a symbol or deity among others.

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

Shiva is presented as Pati, the Supreme Self who employs the guṇas for cosmic functions: tamas as the principle by which He appears as Time (kāla), and rajas as the dynamic power that begins sṛṣṭi-līlā, while remaining sovereign over these modalities.

What ritualistic or Yogic practice is highlighted here?

The verse points to contemplative Pāśupata orientation: meditate on Shiva as Īśāna beyond Pāśa (guṇas and kāla), and worship the Linga with the insight that rajas and tamas are instruments under His lordship, not ultimate realities for the Pashu (soul).