Shloka 60

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

Devanagari script

तदा रुद्रैर्जगन्नाथस् तया चान्तर्दधे विभुः इन्द्र उवाच तस्माच्छिलाद लोकेषु दुर्लभो वै त्वयोनिजः

Transliteration

tadā rudrairjagannāthas tayā cāntardadhe vibhuḥ indra uvāca tasmācchilāda lokeṣu durlabho vai tvayonijaḥ

Translation

Then the Lord of the universe, the all-pervading One, vanished from sight—together with those Rudras and with Her. Indra said: “Therefore, O Śilāda, among the worlds, one who is ‘not born from a womb’ is indeed rare.”

Word by Word

• tadā: then

• rudraiḥ: by/with the Rudras

• jagannāthaḥ: Lord of the universe

• tayā: with Her (Śakti/Devī)

• ca: and

• antardadhe: disappeared, became unmanifest

• vibhuḥ: the all-pervading, sovereign Lord

• indraḥ uvāca: Indra said

• tasmāt: therefore/from that reason

• chilāda: O Śilāda

• lokeṣu: in the worlds

• durlabhaḥ: difficult to obtain/rare

• vai: indeed

• tvayonijaḥ: not womb-born, self-manifest/ayonija.

Speaker

Indra (within Suta’s narration)

Characters & Entities

• Shiva (Jagannatha/Vibhu)
• Rudras
• Shakti (Devī)
• Indra
• Shilada

FAQs

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

It supports the theology behind svayambhū/ayonija manifestations: the Pati (Śiva) can withdraw and reveal Himself beyond ordinary birth, which underlies the sanctity of self-manifest Lingas and their exceptional status in worship.

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

Śiva is shown as Vibhu and Jagannātha—transcendent and all-pervading—capable of antardhāna (becoming unmanifest). This indicates Pati’s freedom from pāśa (bondage) and from the constraints of embodied origination.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line, but it implicitly elevates contemplation on antardhāna and the ayonija principle—key to Pāśupata-oriented devotion where the pashu seeks the Pati who is beyond birth, form, and limitation.