Shiva Purana — Vayaviya Samhita, Shloka 13
शिवस्य विश्वव्याप्तिः—अष्टमूर्तिः पञ्चब्रह्म च | Śiva’s Cosmic Pervasion: Aṣṭamūrti and the Pañcabrahma Forms
चक्षुषश्चरणस्यापि रूपस्याग्नेस्तथैव च । अघोराख्यामधिष्ठात्रीं मूर्तिमाहुर्मनीषिणः । रसनायाश्च पायोश्च रसस्यापां तथैव च । ईश्वरीं वामदेवाख्यां मूर्तिं तन्निरतां विदुः
cakṣuṣaścaraṇasyāpi rūpasyāgnestathaiva ca | aghorākhyāmadhiṣṭhātrīṃ mūrtimāhurmanīṣiṇaḥ | rasanāyāśca pāyośca rasasyāpāṃ tathaiva ca | īśvarīṃ vāmadevākhyāṃ mūrtiṃ tanniratāṃ viduḥ
يُعلن الحكماء أنّ «المورتي» الإلهية المتولّية للعين والقدمين، وكذلك للصورة المرئية وللنار، هي الصورة المسماة «أغورا Aghorā». ويعلمون أنّ صورة الإلهة ذات السيادة، المسماة «فاماديفي Vāmadevī»، تتولّى اللسان وعضو الإخراج، وكذلك الطعم (الجوهر) والمياه، ثابتةً في تلك الوظائف.
Suta Goswami
Tattva Level: pati
Shiva Form: Aghoramūrti
Shakti Form: Gaurī
Role: nurturing
FAQs
It maps bodily faculties and elements to specific Śiva-Śakti manifestations, teaching that perception and action are governed by divine tattvas; recognizing their presiding forms supports inner discipline and God-centered awareness.
In Saguna worship, the Liṅga is revered as the seat of Śiva’s manifest powers; this verse explains those powers as functional forms (Aghorā, Vāmadevī) pervading senses and elements, making worship a way to sanctify perception and conduct.
A practical takeaway is sense-withdrawal and mantra-japa—mentally offering sight, movement, taste, and bodily functions into Śiva’s forms (Aghorā/Vāmadeva) while repeating the Pañcākṣarī (“Om Namaḥ Śivāya”) to purify the indriyas.