Shloka 8

उमामहेश्वरव्रतं—पञ्चाक्षरमन्त्रस्य माहात्म्यं, न्यासः, जपविधिः, सदाचारः, विनियोगः

Devanagari script

सर्वं प्रकृतिमापन्नं त्वया प्रलयमेष्यति एको ऽहं संस्थितो देवि न द्वितीयो ऽस्ति कुत्रचित्

Transliteration

sarvaṃ prakṛtimāpannaṃ tvayā pralayameṣyati eko 'haṃ saṃsthito devi na dvitīyo 'sti kutracit

Translation

Segala yang telah masuk ke dalam Prakṛti akan menuju pralaya melalui engkau. Wahai Devī, Aku semata yang tetap tegak; di mana pun, dengan cara apa pun, tiada yang kedua.

Word by Word

• सर्वं (sarvaṃ): all

• प्रकृतिम् (prakṛtim): into Prakṛti, primordial Nature

• आपन्नम् (āpannam): having entered, having reverted

• त्वया (tvayā): by you, through you

• प्रलयम् (pralayam): dissolution, cosmic reabsorption

• एष्यति (eṣyati): will go, will proceed

• एकः (ekaḥ): one, sole

• अहम् (aham): I

• संस्थितः (saṃsthitaḥ): established, abiding

• देवि (devi): O Goddess

• न (na): not

• द्वितीयः (dvitīyaḥ): a second, another

• अस्ति (asti): exists

• कुत्रचित् (kutracit): anywhere, at any time/any place

Speaker

Shiva (Pati) addressing Devi (Shakti/Parvati) within Suta’s narration

Characters & Entities

• Shiva
• Devi (Shakti/Parvati)
• Prakriti

FAQs

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

It frames the Liṅga as the sign of the unchanging Pati: while all tattvas return to Prakṛti in pralaya, Shiva alone remains. Liṅga-pūjā therefore orients the pashu (soul) to the imperishable reality beyond dissolution.

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

Shiva-tattva is presented as advitīya (without a second) and saṃsthita (self-established). Even when the manifest world collapses into Prakṛti through Shakti, Shiva remains the transcendent Pati—distinct from and sovereign over Prakṛti and her transformations.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata discipline: withdraw identification from Prakṛti (body-mind) and pasha (bondage) through dhyāna on Shiva as the sole abiding reality—supporting steady Liṅga-dhyāna and inner renunciation during japa and pūjā.