Shloka 11

प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्

Devanagari script

अथार्धमात्रां कल्याणीम् आत्मनः परमेश्वरीम् बुभुजे योगमार्गेण वृद्ध्यर्थं जगतां शिवः

Transliteration

athārdhamātrāṃ kalyāṇīm ātmanaḥ parameśvarīm bubhuje yogamārgeṇa vṛddhyarthaṃ jagatāṃ śivaḥ

Translation

ثم إنَّ شِڤا، لأجل ازدهار العوالم ونمائها، اتّحد—بطريق اليوغا—بالإلهة العُليا المباركة، وهي ذاتُه عينُها، تلك القوّة اللطيفة المسماة «أردها-ماترا» أي «نصف القياس».

Word by Word

• atha: then

• ardha-mātrām: the half-measure, subtle portion/power

• kalyāṇīm: auspicious, beneficent

• ātmanaḥ: of Himself, as His own Self

• parameśvarīm: the Supreme Lady (Parameśvarī)

• bubhuje: enjoyed/entered into union with

• yoga-mārgeṇa: by the path of Yoga (yogic means)

• vṛddhi-artham: for the sake of increase, expansion

• jagatām: of the worlds

• śivaḥ: Lord Śiva

Speaker

Suta Goswami (narrating the Purana; describing Shiva’s cosmic act within the creation narrative)

Characters & Entities

• Shiva
• Parameshvari
• Shakti

FAQs

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

It frames creation as arising from the non-dual unity of Pati (Śiva) with His Śakti; Linga worship points to this transcendent source where form (Liṅga) signifies the formless Lord empowered by Śakti.

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

Śiva is shown as the supreme Pati who acts without losing transcendence—uniting through Yoga with Parameśvarī who is ‘His own Self,’ indicating Śiva-tattva as consciousness inseparable from its power (Śakti).

What ritualistic or Yogic practice is highlighted here?

The verse highlights yoga-mārga—yogic union as the operative principle behind manifestation; for practitioners, it implies inner worship (antar-yāga) where mind and prāṇa are aligned to recognize Śiva–Śakti unity beyond pasha (bondage).