Shloka 30

प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्

Devanagari script

शर्वाय क्षितिरूपाय सदा सुरभिणे नमः ईशाय वायवे तुभ्यं संस्पर्शाय नमो नमः

Transliteration

śarvāya kṣitirūpāya sadā surabhiṇe namaḥ īśāya vāyave tubhyaṃ saṃsparśāya namo namaḥ

Translation

زمین کی صورت والے شَروَ کو، جو ہمیشہ خوشبودار اور زندگی بخش ہے، سلام۔ ہوا کی صورت والے ایش کو—اے پروردگار، تو ہی اصولِ لمس ہے—بار بار نمونمہ۔

Word by Word

• शर्वाय (śarvāya): to Śarva (Shiva as the all-dissolving Lord)

• क्षितिरूपाय (kṣitirūpāya): whose form is earth

• सदा (sadā): always

• सुरभिणे (surabhiṇe): fragrant, aroma-bearing

• नमः (namaḥ): salutation

• ईशाय (īśāya): to Īśa, the Sovereign Lord

• वायवे (vāyave): as Vāyu, the wind principle

• तुभ्यं (tubhyaṃ): to You

• संस्पर्शाय (saṃsparśāya): as touch/contact (the tanmātra of sparśa)

• नमो नमः (namo namaḥ): repeated salutations

Speaker

Suta Goswami (narrating a Shaiva stuti within the Purva-Bhaga discourse)

Characters & Entities

• Shiva (Śarva/Īśa)
• Vayu (as Shiva’s form)
• Prithvi (as Shiva’s form)

FAQs

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

It grounds Linga-puja in tattva-vision: the Linga signifies Pati (Shiva) as the indwelling reality of the elements—earth (gandha/fragrance) and wind (sparśa/touch). Worship thus becomes recognition of Shiva’s presence in all embodied experience.

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

Shiva-tattva is presented as immanent and sovereign: Śarva as the earth-form sustaining life, and Īśa as the wind-form enabling touch and movement—showing Pati as the inner controller of bhūtas and tanmātras while remaining transcendent.

What ritualistic or Yogic practice is highlighted here?

Bhūta-śuddhi and tattva-dhyāna are implied: in Pashupata-oriented practice, the sādhaka contemplates Shiva in elemental functions (fragrance/earth, touch/wind) to loosen pāśa (bondage) and stabilize devotion and inner worship alongside external Linga-puja.