Shloka 14

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

Devanagari script

कर्तव्यं च कृतं चैव क्रियते यच्च किंचन द्यौरन्तरिक्षं भूश्चैव परं पदमहं भुवः

Transliteration

kartavyaṃ ca kṛtaṃ caiva kriyate yacca kiṃcana dyaurantarikṣaṃ bhūścaiva paraṃ padamahaṃ bhuvaḥ

Translation

ສິ່ງໃດທີ່ຍັງຕ້ອງເຮັດ, ສິ່ງໃດທີ່ເຮັດແລ້ວ, ແລະສິ່ງໃດທີ່ກໍາລັງເຮັດ—ພ້ອມທັງສະຫວັນ, ອາກາດກາງ (ອັນຕະຣິກສະ) ແລະແຜ່ນດິນ—ຂ້າແມ່ນສະຖານະສູງສຸດທີ່ເກີນກວ່າໂລກທັງປວງ, ພະປະຕິຜູ້ເຫນືອທຸກສິ່ງ.

Word by Word

• कर्तव्यम्: what is to be done

• च: and

• कृतम्: what has been done/accomplished

• च एव: and indeed

• क्रियते: is being done

• यत् च: and whatever

• किंचन: anything whatsoever

• द्यौः: heaven/sky

• अन्तरिक्षम्: the mid-region/atmosphere

• भूः: earth

• च एव: and indeed

• परम्: supreme/transcendent

• पदम्: abode/state/goal

• अहम्: I (the Supreme Lord speaking)

• भुवः: of the worlds / beyond the planes of existence

Speaker

Suta Goswami (narrating Shiva’s supreme declaration within the discourse)

Characters & Entities

• Shiva

FAQs

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

It frames the Linga as the sign of the paraṁ padam—Shiva as the transcendent reality that contains all actions and all cosmic realms, making Linga-puja a direct orientation of the pashu (soul) toward Pati (the Lord).

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

Shiva-tattva is presented as both immanent (present as all that is done/being done/to be done) and transcendent (the supreme state beyond heaven, mid-space, and earth), indicating Pati is not limited by karma or loka.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pashupata Yoga: steady contemplation (dhyana) on Shiva as the supreme goal (paraṁ padam), supported by Linga-upasana that cuts pasha (bondage) by shifting identity from action-bound doership to the Lord’s transcendence.