Shloka 36
प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्
क्षितिर्वायुः पुमानंभः सुषिरं सर्वगं तथा तदाप्रभृति तं प्राहुर् अष्टमूर्तिरितीश्वरम्
kṣitirvāyuḥ pumānaṃbhaḥ suṣiraṃ sarvagaṃ tathā tadāprabhṛti taṃ prāhur aṣṭamūrtiritīśvaram
Bumi, angin, makhluk hidup, air, ruang, dan yang meresapi segala-galanya—sejak saat itu mereka menyebut Īśvara sebagai “Aṣṭamūrti”, Pati yang menzahir sebagai unsur-unsur kosmos namun tetap menjadi penguasa batin bagi semuanya.
Suta Goswami (narrating the doctrine as received in the Purana’s lineage)
FAQs
It grounds Linga worship in Shiva’s cosmic immanence: the Linga signifies Īśvara as present in the elements and in the embodied pashu, so worship is not merely symbolic but recognition of Pati pervading all tattvas.
Shiva is taught as Aṣṭamūrti—manifest as the world’s constituents yet sovereign over them—showing the Siddhāntic distinction: Pati (Lord) is the inner ruler, while pashu (soul) and pasha (bondage) belong to the manifested order he pervades and governs.
A contemplative upāsanā aligned with Pāśupata Yoga: meditate on Shiva as the elemental supports (earth, water, wind, space) and as the indwelling presence in the living being, integrating outer puja with inner recognition (antar-yāga).