Shloka 24

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

Devanagari script

यमपुष्पादिभिः पूज्यं याज्यो ह्ययजदव्ययम् तस्य हृत्कमलस्थस्य नियोगाच्चांशजो विभुः

Transliteration

yamapuṣpādibhiḥ pūjyaṃ yājyo hyayajadavyayam tasya hṛtkamalasthasya niyogāccāṃśajo vibhuḥ

Translation

Worshipped with Yama-flowers and the like, the One truly worthy of sacrifice was adored—the Imperishable Lord. And by the command of that Lord abiding in the lotus of the heart, the all-pervading Mighty One manifested as a divine portion (aṃśa).

Word by Word

• यमपुष्पादिभिः: with Yama-flowers and similar offerings

• पूज्यम्: worthy to be worshipped

• याज्यः: fit to be invoked in sacrifice/adoration

• हि: indeed

• अयजत्: worshipped/propitiated

• अव्ययम्: the imperishable (Shiva as Pati, beyond decay)

• तस्य: of him/that (Lord)

• हृत्कमलस्थस्य: abiding in the heart-lotus (inner antaryāmin)

• नियोगात्: by command/ordination

• च: and

• अंशजः: born as a portion/emanation (aṃśāvatāra)

• विभुः: the all-pervading, sovereign Lord

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It links outer ritual (flower-offerings and yajña-style adoration of the yājya Lord) with inner worship, affirming that Linga-puja culminates in recognizing Shiva as the imperishable Pati present in the heart-lotus.

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

Shiva is described as avyaya (imperishable) and hṛt-kamalastha (indwelling Lord), indicating Pati who transcends change yet pervades and governs the pashu from within as the antaryāmin.

What ritualistic or Yogic practice is highlighted here?

A combined puja-vidhi and yogic interiorization is implied: offering flowers in devotion while meditating on Shiva seated in the heart-lotus—an approach aligned with Pashupata-oriented inward worship.