Shloka 50

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

Devanagari script

प्रहृष्टो ऽभूत्ततो रुद्रः किंचित्प्रत्यागतासवम् अभ्यभाषत देवेशो ब्रह्माणं परमं वचः

Transliteration

prahṛṣṭo 'bhūttato rudraḥ kiṃcitpratyāgatāsavam abhyabhāṣata deveśo brahmāṇaṃ paramaṃ vacaḥ

Translation

Kemudian Rudra pun bersukacita; setelah kembali sedikit tenang, Tuhan para dewa berbicara kepada Brahmā dengan sabda yang tertinggi—suatu ajaran yang menyingkap kebenaran paling luhur tentang Pati (Sang Penguasa).

Word by Word

• प्रहृष्टः: delighted, gladdened

• अभूत्: became

• ततः: then

• रुद्रः: Rudra (Shiva)

• किंचित्: somewhat, a little

• प्रत्यागत-आसवम्: with breath/vitality returned, regaining composure

• अभ्यभाषत: spoke, addressed

• देवेशः: Lord of the gods

• ब्रह्माणम्: to Brahmā

• परमम्: supreme, highest

• वचः: word, teaching, utterance

Speaker

Suta (narrating Rudra speaking to Brahma within the story)

Characters & Entities

• Rudra (Shiva)
• Brahma

FAQs

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

It frames Rudra as Deveśa whose “supreme utterance” becomes the authoritative basis for later teachings on the Linga—establishing Shiva (Pati) as the source of right knowledge that guides worship and installation.

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

Shiva appears as Rudra who is both immanent in the cosmos and transcendent as the giver of “parama vacaḥ” (highest doctrine), implying his role as Pati—master of creation and revealer of liberating knowledge.

What ritualistic or Yogic practice is highlighted here?

No specific rite is described in this line; it functions as a narrative threshold where Shiva’s instruction begins—typically the seed for Pashupata-aligned discipline (right knowledge, detachment, and Shiva-centered practice) that frees the Pashu from Pāśa.