Shloka 16

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

द्यौर्मूर्धा ते विभो नाभिः खं वायुर्नासिकां गतः नेत्रे सोमश् च सूर्यश् च केशा वै पुष्करादयः

Transliteration

dyaurmūrdhā te vibho nābhiḥ khaṃ vāyurnāsikāṃ gataḥ netre somaś ca sūryaś ca keśā vai puṣkarādayaḥ

Translation

O all-pervading Lord, the heaven is Your head; the open sky is Your navel; the wind abides as Your nostrils. The Moon and the Sun are Your two eyes, and the lotus-born hosts beginning with Puṣkara are Your very hairs—thus the cosmos is revealed as Your own body.

Word by Word

• द्यौः: heaven

• मूर्धा: head

• ते: Your

• विभो: O all-pervading Lord

• नाभिः: navel

• खम्: the sky/space

• वायुः: wind

• नासिकाम्: nostril(s)

• गतः: entered/abiding

• नेत्रे: (two) eyes

• सोमः: Moon

• च: and

• सूर्यः: Sun

• च: and

• केशाः: hairs

• वै: indeed

• पुष्कर-आदयः: Puṣkara and others (a class of lotus-associated beings/deities)

Speaker

Suta Goswami (narrating the Purāṇic teaching to the sages at Naimiṣāraṇya, describing the cosmic form of Pati—Śiva)

Characters & Entities

• Shiva
• Vayu
• Soma
• Surya
• Puṣkara

FAQs

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

It establishes that all cosmic powers are limbs of Śiva (Pati), so Linga-pūjā is not sectarian but a worship of the very ground of the universe—space, wind, sun, and moon—integrated in one Lord.

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

Śiva is presented as Vibhu (all-pervading) whose body is the cosmos itself; this supports the Siddhānta view of Pati as transcendent yet immanent, while pashus (souls) exist within His order and depend on His grace for release from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

It points to contemplative upāsanā used in Pāśupata-oriented practice: meditating on cosmic correspondences (sun–moon as eyes, vāyu as breath) to internalize Śiva-smarana during japa, prāṇāyāma, and Linga-pūjā.