प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्
को भवान् अष्टमूर्तिर् वै स्थित एकादशात्मकः इन्द्र उवाच तस्य तद्वचनं श्रुत्वा व्याजहार महेश्वरः
ko bhavān aṣṭamūrtir vai sthita ekādaśātmakaḥ indra uvāca tasya tadvacanaṃ śrutvā vyājahāra maheśvaraḥ
Wika ni Indra: “Sino Ka—na nakatatag bilang Walong-Anyo (Aṣṭamūrti), at nananahan din bilang Labing-isang Mukhang Sarili?” Nang marinig ang kanyang mga salita, sumagot si Mahādeva (Maheśvara).
Indra (followed by Maheśvara’s impending reply)
It frames Shiva as the all-pervading Pati behind cosmic functions (the Eight Forms and the Eleven Rudras), guiding the devotee to worship the Linga not as a mere emblem but as the totality of manifested and transcendent Shiva.
Shiva is indicated as simultaneously aṣṭamūrti (cosmic immanence) and ekādaśātmaka (multiplicity of Rudra powers), yet as Maheśvara He remains the singular Lord who governs and exceeds all forms—Pati beyond pasha and pashu.
The verse supports dhyāna (contemplation) on Shiva’s aṣṭamūrti and ekādaśa-rudra aspects—an inner Pāśupata-oriented practice where the seeker sees all elements and powers as Shiva while aiming for release from pāśa (bondage).