Shloka 43
Śiva–Hari–Rudra–Vidhīnāṃ Tattva-nirṇayaḥ
Identity of Śiva, Viṣṇu, Rudra, and Brahmā; Nirguṇa–Saguṇa Reconciliation
अन्ये च ये समुत्पन्ना यथानुक्रमतो लयम् । यांति नैव तथा रुद्रः शिवे रुद्रो विलीयते
anye ca ye samutpannā yathānukramato layam | yāṃti naiva tathā rudraḥ śive rudro vilīyate
ఇతర సర్వ ప్రాణులు పుట్టి క్రమానుసారంగా లయమునకు చేరుతారు; కాని రుద్రుడు అలా కాదు—రుద్రుడు శివునందే లీనమగును।
Suta Goswami
Tattva Level: pati
Shiva Form: Rudra
Jyotirlinga: Mahākāleśvara
Sthala Purana: Mahākāla as the Lord beyond ordinary dissolution: while all beings enter laya in sequence, the Rudra-principle is absorbed only into Śiva—echoing the idea of Mahākāla as the terminus of time and dissolution.
Significance: Darśana is sought for fearlessness before death/time and for liberation-oriented detachment (vairāgya) through contemplating laya and the Lord beyond laya.
Type: rudram
Role: liberating
Cosmic Event: pralaya/laya (doctrinal reference to dissolution)
FAQs
It distinguishes ordinary cosmic dissolution (laya) from the supreme principle: all created beings dissolve according to cosmic order, but Rudra—being Shiva’s own divine power—returns only into Shiva, indicating Shiva as the ultimate ground beyond all dissolution.
The Jyotirlinga/Linga signifies Shiva as the eternal Pati (Lord) into whom all tattvas ultimately resolve. Worship of Saguna Shiva through the Linga trains devotion and surrender toward that final absorption in Shiva, rather than mere cosmic pralaya.
Contemplate laya in Shiva while japa of the Panchakshara mantra “Om Namaḥ Śivāya,” supported by Tripuṇḍra (bhasma) and Rudrāksha as reminders that the final refuge and absorption is Shiva alone.