Shiva Purana — Vayaviya Samhita, Shloka 13
शिवस्य विश्वव्याप्तिः—अष्टमूर्तिः पञ्चब्रह्म च | Śiva’s Cosmic Pervasion: Aṣṭamūrti and the Pañcabrahma Forms
चक्षुषश्चरणस्यापि रूपस्याग्नेस्तथैव च । अघोराख्यामधिष्ठात्रीं मूर्तिमाहुर्मनीषिणः । रसनायाश्च पायोश्च रसस्यापां तथैव च । ईश्वरीं वामदेवाख्यां मूर्तिं तन्निरतां विदुः
cakṣuṣaścaraṇasyāpi rūpasyāgnestathaiva ca | aghorākhyāmadhiṣṭhātrīṃ mūrtimāhurmanīṣiṇaḥ | rasanāyāśca pāyośca rasasyāpāṃ tathaiva ca | īśvarīṃ vāmadevākhyāṃ mūrtiṃ tanniratāṃ viduḥ
കണ്ണും പാദങ്ങളും, കൂടാതെ രൂപം (ദൃശ്യാകൃതി)യും അഗ്നിയും—ഇവയുടെ അധിഷ്ഠാത്രിയായ ദിവ്യ മൂർത്തിയെ മുനിമാർ ‘അഘോരാ’ എന്നു പറയുന്നു. നാവും പായുവും, കൂടാതെ രസം (രുചി)യും ജലവും—ഇവയുടെ അധിഷ്ഠാത്രിയായ ഈശ്വരീ മൂർത്തിയെ ‘വാമദേവീ’ എന്നു അറിയുന്നു; അവൾ ആ പ്രവർത്തനങ്ങളിൽ തന്നെ നിഷ്ഠിതയാണ്.
Suta Goswami
Tattva Level: pati
Shiva Form: Aghoramūrti
Shakti Form: Gaurī
Role: nurturing
FAQs
It maps bodily faculties and elements to specific Śiva-Śakti manifestations, teaching that perception and action are governed by divine tattvas; recognizing their presiding forms supports inner discipline and God-centered awareness.
In Saguna worship, the Liṅga is revered as the seat of Śiva’s manifest powers; this verse explains those powers as functional forms (Aghorā, Vāmadevī) pervading senses and elements, making worship a way to sanctify perception and conduct.
A practical takeaway is sense-withdrawal and mantra-japa—mentally offering sight, movement, taste, and bodily functions into Śiva’s forms (Aghorā/Vāmadeva) while repeating the Pañcākṣarī (“Om Namaḥ Śivāya”) to purify the indriyas.