Shloka 29

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

Devanagari script

पितामह उवाच नमस्ते भगवन् रुद्र भास्करामिततेजसे नमो भवाय देवाय रसायाम्बुमयाय ते

Transliteration

pitāmaha uvāca namaste bhagavan rudra bhāskarāmitatejase namo bhavāya devāya rasāyāmbumayāya te

Translation

ພິຕາມະຫາ (ພຣະພຣະຫມາ) ກ່າວວ່າ: ຂໍນົບນ້ອມແດ່ພຣະອົງ, ໂອ ພຣະຣຸດຣະ, ຜູ້ມີລັດສະມີຫາທຽບບໍ່ໄດ້ດຸດດວງອາທິດ. ຂໍນົບນ້ອມແດ່ພຣະພະວະ, ພຣະເທວະ—ພຣະອົງຜູ້ສະຖິດເປັນ “ຣະສະ” ແລະເປັນຫຼັກນ້ຳ “ອັມບຸ” ຜູ້ແຜ່ຊຶມແລະຄ້ຳຈຸນສັບພະສິ່ງ.

Word by Word

• पितामहः: Pitāmaha (Brahmā)

• उवाच: said

• नमः ते: salutations to You

• भगवन्: O Blessed Lord

• रुद्र: Rudra

• भास्कर: the Sun

• अमित: immeasurable

• तेजसे: to the radiance/splendour

• नमः: salutations

• भवाय: to Bhava (a name of Śiva)

• देवाय: to the Divine

• रसाय: to rasa (essence/sap/primary taste

• अम्बु-मयाय: to the One consisting of water / pervading as the watery element

• ते: to You

Speaker

Brahma (Pitāmaha)

Characters & Entities

• Shiva
• Rudra
• Bhava
• Brahma

FAQs

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

It frames Śiva as both transcendent radiance and immanent elemental presence, supporting the Linga as a symbol of the formless Pati who pervades all tattvas while remaining beyond them.

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

Śiva is praised as Rudra with sun-like, immeasurable tejas (supreme consciousness-power) and as Bhava who pervades creation as rasa and ambu—showing Him as the inner essence of manifested reality, not merely a distant deity.

What ritualistic or Yogic practice is highlighted here?

A stuti-based upāsanā: contemplation and japa on Śiva’s names (Rudra, Bhava) while meditating on His tejas and elemental pervasion—an inner discipline aligned with Pāśupata-oriented Shiva-dhyāna.