Shloka 77

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

Devanagari script

त्रिमूर्ति महेश्वरात्त्रयो देवा जज्ञिरे जगदीश्वरात् शाश्वताः परमा गुह्यः सर्वात्मानः शरीरिणः

Transliteration

trimūrti maheśvarāttrayo devā jajñire jagadīśvarāt śāśvatāḥ paramā guhyaḥ sarvātmānaḥ śarīriṇaḥ

Translation

Mula kay Maheśvara—ang Panginoong siya mismo ang Trimūrti, ang Tagapaghari ng sansinukob—isinilang ang tatlong diyos. Walang hanggan, kataas-taasan, at lubhang lihim, nananahan sila bilang panloob na Sarili ng lahat ng may katawan.

Word by Word

• त्रिमूर्ति (trimūrti): the threefold form / Trimūrti

• महेश्वरात् (maheśvarāt): from Maheśvara (Śiva as the Supreme Lord)

• त्रयः (trayaḥ): three

• देवाः (devāḥ): gods

• जज्ञिरे (jajñire): were born / arose

• जगदीश्वरात् (jagad-īśvarāt): from the Lord of the world

• शाश्वताः (śāśvatāḥ): eternal

• परमाः (paramāḥ): supreme

• गुह्याः (guhyāḥ): secret, hidden (esoteric)

• सर्वात्मानः (sarvātmānaḥ): the Self of all / all-pervading inner Self

• शरीरिणः (śarīriṇaḥ): of embodied beings / those with bodies

Speaker

Suta Goswami (narrating the Shaiva cosmology to the sages of Naimisharanya)

Characters & Entities

• Maheshvara (Shiva)
• Trimurti
• Three gods (Brahma, Vishnu, Rudra as functional deities)

FAQs

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

It grounds Linga-worship in the doctrine that the Linga signifies Pati (Maheśvara), the source of the cosmic functions embodied as the three gods; worship is thus directed to the transcendent cause behind creation, maintenance, and dissolution.

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

Śiva is presented as Jagadīśvara and Sarvātmā—both the supreme origin of the deities and the hidden inner ruler within all bodies—indicating transcendence (beyond the gods) and immanence (indwelling all pashus).

What ritualistic or Yogic practice is highlighted here?

The verse primarily supports inner contemplation (dhyāna) central to Pāśupata-oriented practice: discerning the guhyā (hidden) Sarvātmā Śiva within the embodied self while performing external Linga-pūjā as its symbol.