Shloka 4

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

Devanagari script

नारायणमुखोद्गीर्णसर्वात्मा पुरुषोत्तमः अष्टबाहुर्महावक्षा लोकानां योनिरुच्यते

Transliteration

nārāyaṇamukhodgīrṇasarvātmā puruṣottamaḥ aṣṭabāhurmahāvakṣā lokānāṃ yonirucyate

Translation

Dari mulut Nārāyaṇa terucaplah Purusha Tertinggi—Dia Sang Diri yang bersemayam dalam segala makhluk. Bertangan lapan dan berdada bidang, Dia dinyatakan sebagai rahim (punca sebab) bagi segala alam.

Word by Word

• nārāyaṇa-mukha-udgīrṇaḥ: uttered/proclaimed from the mouth of Nārāyaṇa

• sarva-ātmā: the indwelling Self of all

• puruṣa-uttamaḥ: the Supreme Person (transcendent Lord)

• aṣṭa-bāhuḥ: eight-armed

• mahā-vakṣāḥ: broad-chested, of great chest

• lokānām: of the worlds

• yoniḥ: womb, source, causal matrix

• ucyate: is said/declared

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Narayana
• Purushottama

FAQs

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

It frames the worship-worthy Absolute as the causal source (yoni) of all lokas; Linga worship in the Purva-bhaga is grounded in recognizing the transcendent Pati as the origin and inner ruler behind manifest creation.

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

Though phrased with Nārāyaṇa and Puruṣottama language, the verse points to the one Sarvātmā—Pati—who stands beyond yet pervades all. In Shaiva Siddhanta terms, this indicates the Lord as efficient and supportive ground of the cosmos, distinct from bound pashus yet present as their inner witness.

What ritualistic or Yogic practice is highlighted here?

A contemplative Pashupata-oriented takeaway: meditate on the Lord as Sarvātmā (indweller) and as the yoni (source) of all worlds—this inner recognition supports Linga-puja by uniting external worship with inward dhyāna.