Shloka 79

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

Devanagari script

मम योनौ समायुक्तं तद्बीजं कालपर्ययात् हिरण्मयमकूपारे योन्यामण्डमजायत

Transliteration

mama yonau samāyuktaṃ tadbījaṃ kālaparyayāt hiraṇmayamakūpāre yonyāmaṇḍamajāyata

Translation

ఆ బీజము నా యోనిలో సంయుక్తమైనప్పుడు, కాలపరివర్తనవశాత్ ఆ అగాధ యోనిలో స్వర్ణమయ బ్రహ్మాండ అండము జన్మించింది।

Word by Word

• मम (mama): my

• योनौ (yonau): in the womb/source

• समायुक्तम् (samāyuktam): united, joined

• तत् (tat): that

• बीजम् (bījam): seed, causal potency

• कालपर्ययात् (kāla-paryayāt): by the succession/turning of Time

• हिरण्मयम् (hiraṇmayam): golden, resplendent

• अकूपारे (akūpāre): unfathomable, boundless

• योन्याम् (yonyām): in the womb/source

• अण्डम् (aṇḍam): egg (cosmic egg)

• अजायत (ajāyata): was born, came into being.

Speaker

Suta Goswami (narrating the creation account to the Sages, reflecting the inner cosmology where the Supreme Pati is the causal ground).

Characters & Entities

• Shiva

FAQs

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

It frames creation as arising from the union of seed (bīja) and source-womb (yoni) under Kāla, supporting Linga worship as reverence to Pati (Shiva) who is the causal foundation behind all manifested forms.

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

Shiva-tattva is implied as the transcendent ground in whom the causal seed becomes effective; through the ordering power of Time, manifestation arises—showing Pati as both beyond the cosmos and the one who enables its appearance.

What ritualistic or Yogic practice is highlighted here?

A contemplative (dhyāna) cue is given: meditate on the bīja-yoni principle—Shiva-Shakti as the causal unity—used in Pashupata-oriented inner worship where the practitioner traces effects back to their source to loosen pasha (bondage).