Shloka 24

प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्

Devanagari script

यमपुष्पादिभिः पूज्यं याज्यो ह्ययजदव्ययम् तस्य हृत्कमलस्थस्य नियोगाच्चांशजो विभुः

Transliteration

yamapuṣpādibhiḥ pūjyaṃ yājyo hyayajadavyayam tasya hṛtkamalasthasya niyogāccāṃśajo vibhuḥ

Translation

Disembah dengan bunga yama‑puṣpa dan seumpamanya, Yang benar-benar layak bagi yajña itu memang dipuja—Tuhan Yang Tidak Binasa. Dan atas perintah Tuhan yang bersemayam di teratai hati, Yang Maha Meliputi menzahirkan diri sebagai suatu bahagian ilahi (aṃśa).

Word by Word

• यमपुष्पादिभिः: with Yama-flowers and similar offerings

• पूज्यम्: worthy to be worshipped

• याज्यः: fit to be invoked in sacrifice/adoration

• हि: indeed

• अयजत्: worshipped/propitiated

• अव्ययम्: the imperishable (Shiva as Pati, beyond decay)

• तस्य: of him/that (Lord)

• हृत्कमलस्थस्य: abiding in the heart-lotus (inner antaryāmin)

• नियोगात्: by command/ordination

• च: and

• अंशजः: born as a portion/emanation (aṃśāvatāra)

• विभुः: the all-pervading, sovereign Lord

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It links outer ritual (flower-offerings and yajña-style adoration of the yājya Lord) with inner worship, affirming that Linga-puja culminates in recognizing Shiva as the imperishable Pati present in the heart-lotus.

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

Shiva is described as avyaya (imperishable) and hṛt-kamalastha (indwelling Lord), indicating Pati who transcends change yet pervades and governs the pashu from within as the antaryāmin.

What ritualistic or Yogic practice is highlighted here?

A combined puja-vidhi and yogic interiorization is implied: offering flowers in devotion while meditating on Shiva seated in the heart-lotus—an approach aligned with Pashupata-oriented inward worship.