Shloka 40

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

Devanagari script

प्रकृतिस्त्वं पुमान् रुद्रस् त्वयि वीर्यं समाहितम् त्वन्नाभिपङ्कजाज्जातः पञ्चवक्त्रः पितामहः

Transliteration

prakṛtistvaṃ pumān rudras tvayi vīryaṃ samāhitam tvannābhipaṅkajājjātaḥ pañcavaktraḥ pitāmahaḥ

Translation

ഹേ രുദ്രാ! നീ തന്നെയാണ് പ്രകൃതി; നീ തന്നെയാണ് പുരുഷൻ. സൃഷ്ടിവീര്യം മുഴുവനും നിനക്കുള്ളിൽ സമാഹിതമാണ്. നിന്റെ നാഭിപദ്മത്തിൽ നിന്നാണ് പഞ്ചവക്ത്രനായ പിതാമഹ ബ്രഹ്മാവ് ജനിക്കുന്നത്।

Word by Word

• प्रकृतिः: Prakṛti, the material power

• त्वम्: you

• पुमान्: Pumān, the conscious Person (Puruṣa)

• रुद्रः: Rudra (Śiva)

• त्वयि: in you

• वीर्यम्: creative potency, generative power

• समाहितम्: collected, established, concentrated

• त्वत्-नाभि-पङ्कजात्: from your navel-lotus

• जातः: born

• पञ्च-वक्त्रः: five-faced

• पितामहः: Pitāmaha, Brahmā the grandsire/creator.

Speaker

Suta Goswami (narrating an internal praise addressed to Rudra/Śiva within the Purāṇic dialogue)

Characters & Entities

• Rudra (Shiva)
• Brahma (Pitamaha)

FAQs

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

It grounds Linga worship in the doctrine that Śiva is the very basis of manifestation—both the material power (Prakṛti) and the conscious Lord (Puruṣa/Pati)—so worship of the Liṅga is worship of the source from which even Brahmā’s creative function arises.

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

Śiva-tattva is presented as non-dual sovereignty: Śiva is simultaneously Prakṛti (śakti, the field of manifestation) and Pumān/Puruṣa (pure consciousness), holding vīrya (creative potency) within himself as the Pati who transcends and governs pashu (souls) and pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse implies meditative Pāśupata orientation: contemplate the Liṅga/Rudra as the inner ground where vīrya is ‘samāhita’ (collected), cultivating concentration (samādhāna) and devotion to Pati as the liberator beyond pasha.