Shloka 77

मुनिमोहशमनम्

Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī

Devanagari script

एष आपः परं ज्योतिर् एष सेतुरनुत्तमः विवृत्या ह्येष संभेदाद् भूतानां चैव शाश्वतः

Transliteration

eṣa āpaḥ paraṃ jyotir eṣa seturanuttamaḥ vivṛtyā hyeṣa saṃbhedād bhūtānāṃ caiva śāśvataḥ

Translation

ഇതുതന്നെ ആദ്യ ‘ആപഃ’; ഇതുതന്നെ പരമജ്യോതി. ഇതുതന്നെ അനുത്തമ സേതു. തന്റെ വിപുലീകരണശക്തിയും ഭേദശക്തിയുംകൊണ്ട് ആ ശാശ്വതൻ പ്രകടഭൂതങ്ങളുടെ അധാരമാകുന്നു।

Word by Word

• eṣaḥ: this (Supreme Principle)

• āpaḥ: the primordial waters / causal waters

• param: supreme

• jyotiḥ: light / luminous consciousness

• eṣaḥ: this

• setuḥ: bridge / boundary / sustaining cause

• anuttamaḥ: unsurpassed

• vivṛtyā: by expansion / emanative unfolding

• hi: indeed

• eṣaḥ: this (same Reality)

• saṃbhedāt: from differentiation / division into categories

• bhūtānām: of beings / elements / creatures

• ca eva: and indeed

• śāśvataḥ: eternal

Speaker

Suta Goswami (narrating the Linga Purana discourse to the sages of Naimisharanya, describing Shiva-tattva as the supreme luminous cause)

Characters & Entities

• Shiva

FAQs

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

It identifies the worship-worthy Reality behind the Linga as Param-Jyoti (Supreme Light) and as the cosmic setu (bridge) that sustains and orders manifestation—so Linga-puja is directed to Pati, the ultimate luminous cause, not merely a material emblem.

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

Shiva is presented as both the causal ‘Waters’ (āpaḥ) and the Supreme Light—He expands (vivṛti) into the universe while also differentiating (saṃbheda) into beings and elements, remaining śāśvata (eternal) as their ground.

What ritualistic or Yogic practice is highlighted here?

The verse supports Pashupata-style contemplation: meditate on the Linga as Param-Jyoti and as the setu that carries the pashu (soul) beyond pasha (bondage) to Pati (Shiva), integrating inner dhyāna with outer Linga-puja.