Shloka 5

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

जगद्योनिं महाभूतं परं ब्रह्म सनातनम् विग्रहः सर्वभूतानाम् ईश्वराज्ञाप्रचोदितम्

Transliteration

jagadyoniṃ mahābhūtaṃ paraṃ brahma sanātanam vigrahaḥ sarvabhūtānām īśvarājñāpracoditam

Translation

Siya ang sinapupunan ng sansinukob—ang Dakilang Pag-iral, ang kataas-taasang at walang hanggang Brahman. Sa utos ng Panginoon (Pati), Siya’y nagiging nahahayag na anyo sa loob ng lahat ng nilalang, na nagtutulak sa kanilang buhay na may katawan.

Word by Word

• jagadyonim: source/womb of the world

• mahābhūtam: the Great Being / vast elemental reality

• param: supreme

• brahma: Brahman, the absolute

• sanātanam: eternal

• vigrahaḥ: embodied form/manifest configuration

• sarvabhūtānām: of all beings

• īśvara: the Lord (Pati)

• ājñā: command/ordinance

• pracoditam: impelled/activated/urged forth

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It frames the Linga’s meaning as the sign of the supreme, eternal source (Brahman/Shiva) who becomes present in all beings by divine ordinance—supporting Linga-puja as worship of the immanent-and-transcendent Pati.

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

Shiva is indicated as jagadyoni (cosmic origin) and paraṃ brahma (supreme absolute), yet also as the immanent vigraha within all bhūtas, activated through īśvara-ājñā—showing transcendence with gracious immanence over pashus.

What ritualistic or Yogic practice is highlighted here?

The key takeaway is contemplative practice (dhyāna) on Shiva as both para (transcendent) and sarvabhūta-vigraha (indwelling form), a foundation for Pashupata-oriented meditation accompanying Linga-puja.