Shloka 10

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

Devanagari script

तस्य पुत्रो महादेवो ह्य् अर्धनारीश्वरो ऽभवत् ददाह भगवान्सर्वं ब्रह्माणं च जगद्गुरुम्

Transliteration

tasya putro mahādevo hy ardhanārīśvaro 'bhavat dadāha bhagavānsarvaṃ brahmāṇaṃ ca jagadgurum

Translation

จากท่านนั้น มหาเทวะได้บังเกิด และทรงปรากฏเป็นอรรธนารีศวร ผู้เป็นองค์พระผู้เป็นครึ่งสตรี พระผู้เป็นเจ้านั้นทรงเผาผลาญสิ้นทั้งปวง แม้พรหมาผู้เป็นครูแห่งโลก เพื่อประกาศความเป็นใหญ่ของปติ ศิวะ

Word by Word

• tasya: of him/of that one

• putraḥ: son (born as an emanation)

• mahādevaḥ: Mahādeva, the Great God (Śiva)

• hi: indeed

• ardhanārīśvaraḥ: Ardhanārīśvara (Śiva united with Śakti in one form)

• abhavat: became/manifested

• dadāha: burned up/consumed by fire

• bhagavān: the Blessed Lord

• sarvam: all/everything

• brahmāṇam: Brahmā

• ca: and/even

• jagad-gurum: the guru/teacher of the world

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Mahadeva (Shiva)
• Ardhanarishvara
• Brahma

FAQs

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

It establishes Śiva as Pati (the Supreme Lord) whose power transcends the creator-function; Linga worship is grounded in surrender to that absolute Shiva-tattva rather than pride in worldly or even cosmic authority.

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

Śiva appears as Ardhanārīśvara, revealing inseparable Śiva–Śakti unity; as Bhagavān he can dissolve all manifestations, indicating his role as both the ground of creation and the power that withdraws it.

What ritualistic or Yogic practice is highlighted here?

The implied Pāśupata insight is ego-dissolution: the yogin (pashu) loosens pasha (bondage) by recognizing Śiva as the sole Pati, cultivating humility, detachment, and single-pointed devotion in Linga-pūjā.