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Shloka 26

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

वह्नेश्चैव तु संयोगात् प्रकृत्य पुरुषः प्रभुः नीलश् च लोहितश्चैव यतः कालाकृतिः पुमान्

vahneścaiva tu saṃyogāt prakṛtya puruṣaḥ prabhuḥ nīlaś ca lohitaścaiva yataḥ kālākṛtiḥ pumān

ด้วยการประสานกับไฟ (อัคนี) พระปุรุษผู้เป็นเจ้า ผู้รวมกับปรกฤติจึงปรากฏ จากพระองค์บังเกิดภาวะสีน้ำเงินและสีแดง และจากพระองค์ยังบังเกิดบุรุษผู้มีรูปเป็นกาล (เวลา)

वह्नेः (vahneḥ)of Fire/Agni
वह्नेः (vahneḥ):
च एव (ca eva)and indeed
च एव (ca eva):
तु (tu)moreover
तु (tu):
संयोगात् (saṃyogāt)from conjunction/union
संयोगात् (saṃyogāt):
प्रकृत्या (prakṛtyā)with Prakṛti (primordial Nature)
प्रकृत्या (prakṛtyā):
पुरुषः (puruṣaḥ)the Puruṣa (Conscious Principle)
पुरुषः (puruṣaḥ):
प्रभुः (prabhuḥ)the Lord/Sovereign
प्रभुः (prabhuḥ):
नीलः (nīlaḥ)blue/dark-hued aspect
नीलः (nīlaḥ):
च (ca)and
च (ca):
लोहितः (lohitaḥ)red/ruddy aspect
लोहितः (lohitaḥ):
च एव (ca eva)and indeed
च एव (ca eva):
यतः (yataḥ)from whom/from which source
यतः (yataḥ):
काल-आकृतिः (kāla-ākṛtiḥ)having the form of Time
काल-आकृतिः (kāla-ākṛtiḥ):
पुमान् (pumān)the Person (personal principle).
पुमान् (pumān):

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

S
Shiva
A
Agni
P
Prakriti
P
Purusha
K
Kala

FAQs

It frames creation as arising from the Lord’s union with Prakṛti, with Agni as a catalytic principle—supporting Linga worship as adoration of the Pati who manifests the cosmos yet remains its sovereign source.

Shiva-tattva is indicated as the Prabhu Puruṣa: the conscious Lord who, through association with Prakṛti, projects differentiated powers (blue/red aspects) and even Kāla (Time), showing Him as Pati who governs both manifestation and temporality.

Implicitly, it points to Agni-linked Shaiva sādhanā (homa/inner fire) and Pāśupata-oriented contemplation: recognize Kāla as Shiva’s manifestation, then seek liberation of the paśu by turning awareness from time-bound change to the timeless Pati.