Shloka 6
Cosmic Manifestation, Mahāmāyā’s Mandate, Varṇāśrama-Dharma, and the Unity of the Trimūrti
आत्मनो मुनिशार्दूलास्तत्र देवो महेश्वरः / रुद्रः क्रोधात्मजो जज्ञे शूलपाणिस्त्रिलोचनः / तेजसा सूर्यसंकाशस्त्रैलोक्यं संहरन्निव
ātmano muniśārdūlāstatra devo maheśvaraḥ / rudraḥ krodhātmajo jajñe śūlapāṇistrilocanaḥ / tejasā sūryasaṃkāśastrailokyaṃ saṃharanniva
Wahai para resi laksana harimau, ketika itu daripada Ātman sendiri terserlah Dewa Maheśvara—Rudra, lahir daripada hakikat kemarahan, bertangan memegang trisula dan bermata tiga; menyala dengan cahaya laksana matahari, seolah-olah hendak meleburkan tiga alam.
Primary narrator (Purāṇic narrator addressing sages)
Primary Rasa: raudra
Secondary Rasa: adbhuta
FAQs
It presents Maheśvara (Rudra) as arising “from the Ātman,” implying a metaphysical source beyond mere material causation—divinity manifesting from the inner, supreme principle rather than from external elements alone.
No explicit technique is taught in this verse; instead it establishes the contemplative ground for Yoga by portraying Rudra as a tejas-filled cosmic power—an object of dhyāna (meditation) associated with saṃhāra (dissolution) and inner transformation, themes later systematized in Pāśupata-oriented teaching.
By rooting Rudra’s manifestation in the Ātman, the verse supports the Purāṇic non-dual tendency where sectarian forms (Śiva/Rudra and Viṣṇu/Kūrma elsewhere) are understood as expressions of one supreme reality, harmonizing Śaiva and Vaiṣṇava viewpoints.