Shloka 22

Adhyaya 87 — Saṃsāra-viṣa-kathana: Ājñā-śakti, Māyā-bandha, and Mokṣa by Prasāda

Devanagari script

सर्वे भवांशजा नूनं गतिस्त्वेषां स एव वै सर्वो रुद्रो नमस्तस्मै पुरुषाय महात्मने

Transliteration

sarve bhavāṃśajā nūnaṃ gatistveṣāṃ sa eva vai sarvo rudro namastasmai puruṣāya mahātmane

Translation

حقًّا إن جميع هذه الكائنات مولودة من بهافا (شيفا)، وملجأها الحقّ وغايتها الأخيرة ليس إلا هو وحده. فهو رودرا في كل صورة—سلامٌ وسجودٌ لذلك البُرُوشا العظيم الروح، البَتي الذي يمنح للباشو أعلى غاية (غَتي).

Word by Word

• सर्वे: all

• भव-अंश-जाः: born from a portion/lineage of Bhava (Śiva)

• नूनम्: surely

• गतिः: refuge/goal/destination

• तु: indeed

• एषाम्: of these (beings)

• सः: He

• एव: alone

• वै: verily

• सर्वः: all (as the all-pervading one)

• रुद्रः: Rudra (Śiva)

• नमः: salutation

• तस्मै: to Him

• पुरुषाय: to the Supreme Person

• महात्मने: to the Great-souled One

Speaker

Suta Goswami (narrating the Purana to the sages; verse voiced as a devotional conclusion within the chapter’s teaching)

Characters & Entities

• Shiva
• Rudra
• Bhava
• Purusha

FAQs

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

It establishes Rudra (Bhava) as the sole gati—refuge and final attainment—so Linga-puja is framed as surrender to Pati, the one reality present in all forms.

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

Shiva is presented as both the source (from whom beings arise) and the all-pervading Rudra (“sarvo rudraḥ”), the Supreme Person who transcends and indwells all—Pati beyond pasha, granting liberation to pashus.

What ritualistic or Yogic practice is highlighted here?

The key practice is śaraṇāgati (taking refuge) expressed through namas (salutation/mantra-oriented devotion), aligning with Pāśupata orientation: turning the pashu’s consciousness toward Rudra as the highest gati.