Shloka 8

प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा

Devanagari script

रोमहर्षण उवाच देवानां च ऋषीणां च पितॄणां संनिधौ पुरा शैलादिना तु कथितं शृण्वन्तु ब्रह्मसूनवे

Transliteration

romaharṣaṇa uvāca devānāṃ ca ṛṣīṇāṃ ca pitṝṇāṃ saṃnidhau purā śailādinā tu kathitaṃ śṛṇvantu brahmasūnave

Translation

Romaharṣaṇa berkata: Dahulu, di hadapan para Dewa, para Ṛṣi, dan para Pitṛ, Śailādi telah menyatakan hal ini. Kini dengarkanlah demi putra Brahmā.

Word by Word

• रोमहर्षणः: Romaharṣaṇa (Sūta)

• उवाच: said

• देवानाम्: of the gods (Devas)

• च: and

• ऋषीणाम्: of the sages

• च: and

• पितॄणाम्: of the ancestors (Pitṛs)

• संनिधौ: in the presence

• पुरा: formerly/once

• शैलादिना: by Śailādi

• तु: indeed

• कथितम्: was spoken/declared

• शृण्वन्तु: let (them/you) hear

• ब्रह्मसूनवे: for/to Brahmā’s son

Speaker

Romaharshana (Suta)

Characters & Entities

• Devas
• Rishis
• Pitrs
• Sailadi
• Brahma
• Brahma’s son

FAQs

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

It establishes the authority of the teaching as publicly proclaimed in a sacred assembly (Devas, Ṛṣis, Pitṛs), indicating that later Linga-related doctrine and worship are not private opinion but a preserved Shaiva transmission.

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

Indirectly, it frames Shiva-tattva as a revealed subject carried by lineage (paramparā): the truth of Pati (the Lord) is something heard and handed down, meant to liberate the Pashu from Pāśa through right understanding.

What ritualistic or Yogic practice is highlighted here?

No specific rite is described; the practice emphasized is śravaṇa (sacred hearing) within a validated Shaiva lineage, which is foundational for later Pashupata-oriented discipline and Linga-pūjā instructions.