Shloka 31

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

Devanagari script

पशूनां पतये चैव पावकायातितेजसे भीमाय व्योमरूपाय शब्दमात्राय ते नमः

Transliteration

paśūnāṃ pataye caiva pāvakāyātitejase bhīmāya vyomarūpāya śabdamātrāya te namaḥ

Translation

Salam bakti kepada-Mu, Pati bagi semua paśu (jiwa terikat); kepada Api yang melampaui segala cahaya; kepada Yang Mengerikan; kepada Dia yang berwujud angkasa; dan kepada-Mu yang hakikat-Nya adalah śabda-mātra, tersingkap dalam mantra.

Word by Word

• पशूनाम् (paśūnām): of the bound souls/creatures

• पतये (pataye): to the Lord, Master

• च एव (ca eva): and indeed

• पावकाय (pāvakāya): to the Fire, the Purifier (Agni-like)

• अतितेजसे (atitejase): of transcendent/surpassing splendour

• भीमाय (bhīmāya): to the Terrible/Awesome One

• व्योमरूपाय (vyomarūpāya): whose form is the sky/space

• शब्दमात्राय (śabdamātrāya): to the essence of sound alone, the subtle sonic principle

• ते (te): to You

• नमः (namaḥ): salutation

Speaker

Suta Goswami (narrating a traditional Shiva-stuti within the chapter’s discourse)

Characters & Entities

• Shiva
• Agni

FAQs

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

It praises Shiva as Pashupati—the liberating Lord of bound souls—while linking worship to subtle realization: Shiva is encountered not only as a form but as vyoma (all-pervasive space) and śabda (mantric essence), key to Linga-upasana.

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

Shiva is portrayed as both transcendent and immanent: surpassing radiance (atitejas), awe-inspiring sovereignty (bhima), all-pervading expanse (vyoma-rupa), and the subtlest principle accessible through mantra as pure sound (shabda-matra).

What ritualistic or Yogic practice is highlighted here?

Mantra-centric worship is implied: contemplating Shiva as śabda-mātra supports japa and inner absorption (Pashupata-oriented sadhana), while the fire imagery evokes purified offering and disciplined tapas in Shiva-puja.