Shloka 37

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

Devanagari script

अष्टमूर्तेः प्रसादेन विरञ्चिश्चासृजत्पुनः सृष्ट्वैतद् अखिलं ब्रह्मा पुनः कल्पान्तरे प्रभुः

Transliteration

aṣṭamūrteḥ prasādena virañciścāsṛjatpunaḥ sṛṣṭvaitad akhilaṃ brahmā punaḥ kalpāntare prabhuḥ

Translation

Dengan anugerah Śiva sebagai Aṣṭamūrti, Virañci (Brahmā) kembali menciptakan. Setelah melahirkan seluruh jagat ini, Sang Brahmā, penguasa penciptaan, mencipta lagi pada akhir tiap kalpa—berulang dalam siklus.

Word by Word

• अष्टमूर्तेः (aṣṭamūrteḥ): of the Eight-Formed Lord (Śiva)

• प्रसादेन (prasādena): by grace, by favor

• विरञ्चिः (virañciḥ): Virañci, Brahmā

• च (ca): and

• असृजत् (asṛjat): created, emitted

• पुनः (punaḥ): again

• सृष्ट्वा (sṛṣṭvā): having created

• एतत् (etat): this

• अखिलं (akhilaṃ): entire, all

• ब्रह्मा (brahmā): Brahmā

• पुनः (punaḥ): again

• कल्पान्तरे (kalpāntare): at another kalpa, at the end/transition of a kalpa

• प्रभुः (prabhuḥ): lord, ruler

Speaker

Suta Goswami (narrating the cosmological doctrine to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It establishes that even Brahmā’s power to create arises from Śiva’s prasāda (grace) as Aṣṭamūrti—supporting the Linga doctrine that the supreme Pati is the source of all cosmic functions.

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

Śiva-tattva is presented as the sovereign cause (Pati) whose anugraha empowers secondary agents like Brahmā; creation is cyclical and contingent upon Śiva’s favor, not independent.

What ritualistic or Yogic practice is highlighted here?

The verse foregrounds prasāda/anugraha as central—implying that Linga-pūjā and Pāśupata discipline aim to receive Śiva’s grace, which governs both worldly manifestation and the soul’s release from pāśa (bondage).