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Shloka 6

Adhyaya 34: भस्ममहात्म्यं—अग्नीषोमात्मक-शिवतत्त्वं तथा पाशुपतव्रतप्रशंसा

ऊष्मपाः पितरो ज्ञेया देवा वै सोमसंभवाः अग्नीषोमात्मकं सर्वं जगत्स्थावरजङ्गमम्

ūṣmapāḥ pitaro jñeyā devā vai somasaṃbhavāḥ agnīṣomātmakaṃ sarvaṃ jagatsthāvarajaṅgamam

ऊष्मपाः पितरो ज्ञेया देवा वै सोमसंभवाः। अग्नीषोमात्मकं सर्वं जगत्स्थावरजङ्गमम्॥

ऊष्मपाः (ūṣmapāḥ)drinkers of warmth/vapour, those sustained by subtle heat
ऊष्मपाः (ūṣmapāḥ):
पितरः (pitaraḥ)ancestors, Pitṛ-deities
पितरः (pitaraḥ):
ज्ञेयाः (jñeyāḥ)to be known/understood
ज्ञेयाः (jñeyāḥ):
देवाः (devāḥ)gods, luminous deities
देवाः (devāḥ):
वै (vai)indeed
वै (vai):
सोमसंभवाः (somasaṃbhavāḥ)born of Soma, arising from lunar/nectar principle
सोमसंभवाः (somasaṃbhavāḥ):
अग्नीषोमात्मकम् (agnīṣomātmakam)of the essence of Agni and Soma
अग्नीषोमात्मकम् (agnīṣomātmakam):
सर्वम् (sarvam)all
सर्वम् (sarvam):
जगत् (jagat)the world/universe
जगत् (jagat):
स्थावरजङ्गमम् (sthāvarajaṅgamam)immovable and moving beings
स्थावरजङ्गमम् (sthāvarajaṅgamam):

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

P
Pitrs
D
Devas
A
Agni
S
Soma

FAQs

It frames the cosmos as Agni–Soma in essence—fire (transformation) and soma (nourishing nectar). In Linga worship, offerings into fire and libations symbolize aligning the pashu (soul) with this cosmic order, turning ritual into inner purification under Pati (Shiva).

While speaking of Agni–Soma as the world’s fabric, the Shaiva reading places Shiva as Pati—the transcendent ground in which such dual principles operate. Agni and Soma become functional powers within creation, not the ultimate; Shiva-tattva is the lordship that integrates and surpasses them.

It points to Vedic yajña logic—Agni as the carrier of offerings and Soma as the sacrificial essence—mirrored yogically as inner heat (agni) and inner nectar/calm (soma). This supports Pashupata-oriented discipline: purifying pasha (bondage) through regulated tapas and meditative rasa.