Shloka 32

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

Devanagari script

रजसाधिष्ठितः स्रष्टा रुद्रस्तामस उच्यते अहं नियन्ता सर्वस्य मत्परं नास्ति दैवतम्

Transliteration

rajasādhiṣṭhitaḥ sraṣṭā rudrastāmasa ucyate ahaṃ niyantā sarvasya matparaṃ nāsti daivatam

Translation

Ang Manlilikha (si Brahmā) ang namumuno sa rajas; si Rudra naman ay sinasabing namumuno sa tamas. Ngunit Ako ang panloob na Tagapamahala ng lahat—walang diyos na higit sa Akin.

Word by Word

• rajas-ādhiṣṭhitaḥ: presiding over rajas (the quality of activity)

• sraṣṭā: the creator (Brahmā)

• rudraḥ: Rudra (Śiva as the cosmic dissolver/regulator)

• tāmasaḥ: connected with tamas (the quality of inertia/obscuration)

• ucyate: is said (to be)

• aham: I

• niyantā: controller, inner governor

• sarvasya: of all (beings and worlds)

• mat-param: having Me as the Supreme/ultimate

• nāsti: there is not

• daivatam: a deity, divine power (as supreme over Me)

Speaker

Shiva (Rudra) speaking within Suta’s narration to the sages at Naimiṣāraṇya

Characters & Entities

• Shiva (Rudra)
• Brahma

FAQs

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

It establishes Śiva as the supreme Niyantṛ (inner controller) beyond functional cosmic roles, so Linga-pūjā is directed to Pati Himself—not merely to a guṇa-based deity.

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

Śiva-tattva is presented as the transcendent Lord who governs all powers and beings, even while Brahmā and Rudra are described in relation to guṇas; thus Śiva is supreme, immanent, and sovereign.

What ritualistic or Yogic practice is highlighted here?

The key yogic takeaway aligns with Pāśupata contemplation: meditate on Śiva as the antaryāmin (inner ruler) who frees the paśu (soul) from pāśa (bondage) rooted in the guṇas.