Shiva Purana — Rudra Samhita, Shloka 32
मृत्युञ्जय-विद्या-प्रादुर्भावः
The Manifestation/Transmission of the Mṛtyuñjaya Vidyā
इत्यष्टमूर्तिभिरिमाभिरबंधबंधो युक्तौ करोषि खलु विश्वजनीनमूर्त्ते । एतत्ततं सुविततं प्रणतप्रणीत सर्वार्थसार्थपरमार्थ ततो नतोऽस्मि
ityaṣṭamūrtibhirimābhirabaṃdhabaṃdho yuktau karoṣi khalu viśvajanīnamūrtte | etattataṃ suvitataṃ praṇatapraṇīta sarvārthasārthaparamārtha tato nato'smi
Kaya nito, O Panginoon ng sansinukob—na ang anyo ay para sa lahat ng nilalang—bagaman Ikaw ay malaya sa lahat ng gapos, tunay Mong tinatanggap ang pakikiugnay sa walong pagpapakitang ito. Ang Iyong pag-iral ay laganap sa lahat ng dako, ganap at malawak ang paglaganap; Ikaw ang sukdulang diwa at ang ubod na tumutupad sa lahat ng layon. Kaya, ako’y yumuyukod sa Iyo.
A devotee/praiser addressing Lord Shiva (as narrated within Sūta Gosvāmin’s discourse in the Rudra Saṃhitā)
Tattva Level: pati
Shiva Form: Sadāśiva
Mantra: इत्यष्टमूर्तिभिरिमाभिरबंधबंधो युक्तौ करोषि खलु विश्वजनीनमूर्त्ते । एतत्ततं सुविततं प्रणतप्रणीत सर्वार्थसार्थपरमार्थ ततो नतोऽस्मि
Type: stotra
Role: teaching
Cosmic Event: Pati’s ‘association’ with forms while remaining unbound—doctrine of divine immanence without limitation.
FAQs
It praises Shiva as simultaneously beyond all bondage (nirupādhika, pāśa-free) and yet present through the aṣṭamūrti manifestations, teaching that devotion recognizes Him as the all-pervading supreme reality (paramārtha) who grants both worldly aims and liberation.
By affirming Shiva’s universal, all-beings form, it supports saguna worship (including Liṅga worship) as a valid approach to the nirguna truth—Shiva is approached through manifest forms while remaining transcendent and unbound.
The immediate practice is praṇāma (humble bowing) with contemplative remembrance of Shiva’s all-pervasion; this pairs naturally with japa of the Pañcākṣarī “Om Namaḥ Śivāya” while meditating on Shiva as both transcendent and present in all forms.