Shloka 31

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

Devanagari script

पशूनां पतये चैव पावकायातितेजसे भीमाय व्योमरूपाय शब्दमात्राय ते नमः

Transliteration

paśūnāṃ pataye caiva pāvakāyātitejase bhīmāya vyomarūpāya śabdamātrāya te namaḥ

Translation

సర్వ పశువుల (బద్ధజీవుల) పతియైనవానికి, అతితేజస్సుగల పావకునికి, భీమునికి, వ్యోమరూపుడైన ప్రభువుకు, మరియు శబ్దమాత్ర తత్త్వరూపుడైన (మంత్రగమ్య) నీకు నమస్కారం.

Word by Word

• पशूनाम् (paśūnām): of the bound souls/creatures

• पतये (pataye): to the Lord, Master

• च एव (ca eva): and indeed

• पावकाय (pāvakāya): to the Fire, the Purifier (Agni-like)

• अतितेजसे (atitejase): of transcendent/surpassing splendour

• भीमाय (bhīmāya): to the Terrible/Awesome One

• व्योमरूपाय (vyomarūpāya): whose form is the sky/space

• शब्दमात्राय (śabdamātrāya): to the essence of sound alone, the subtle sonic principle

• ते (te): to You

• नमः (namaḥ): salutation

Speaker

Suta Goswami (narrating a traditional Shiva-stuti within the chapter’s discourse)

Characters & Entities

• Shiva
• Agni

FAQs

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

It praises Shiva as Pashupati—the liberating Lord of bound souls—while linking worship to subtle realization: Shiva is encountered not only as a form but as vyoma (all-pervasive space) and śabda (mantric essence), key to Linga-upasana.

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

Shiva is portrayed as both transcendent and immanent: surpassing radiance (atitejas), awe-inspiring sovereignty (bhima), all-pervading expanse (vyoma-rupa), and the subtlest principle accessible through mantra as pure sound (shabda-matra).

What ritualistic or Yogic practice is highlighted here?

Mantra-centric worship is implied: contemplating Shiva as śabda-mātra supports japa and inner absorption (Pashupata-oriented sadhana), while the fire imagery evokes purified offering and disciplined tapas in Shiva-puja.