Shloka 36

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

Devanagari script

क्षितिर्वायुः पुमानंभः सुषिरं सर्वगं तथा तदाप्रभृति तं प्राहुर् अष्टमूर्तिरितीश्वरम्

Transliteration

kṣitirvāyuḥ pumānaṃbhaḥ suṣiraṃ sarvagaṃ tathā tadāprabhṛti taṃ prāhur aṣṭamūrtiritīśvaram

Translation

زمین، ہوا، جیو (پُمان)، پانی، آکاش اور وہ جو ہر شے میں سرایت کیے ہوئے ہے—ان صورتوں میں۔ اسی وقت سے لوگوں نے اُس ربّانی اِیشور کو ‘اشٹ مورتی’ کہا؛ جو کائناتی عناصر میں ظاہر ہو کر بھی باطن میں ان کا حاکمِ دروں ہے۔

Word by Word

• kṣitiḥ: earth

• vāyuḥ: wind/air

• pumān: the person/living being (jīva)

• ambhaḥ: water

• suṣiram: the hollow/space (ākāśa)

• sarva-gam: all-pervading

• tathā: thus/also

• tadā-prabhṛti: from that time onward

• tam: him (Shiva/Īśvara)

• prāhuḥ: they said/declared

• aṣṭa-mūrtiḥ: eightfold-formed

• iti: thus

• īśvaram: the Lord (Pati, Shiva).

Speaker

Suta Goswami (narrating the doctrine as received in the Purana’s lineage)

Characters & Entities

• Shiva

FAQs

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

It grounds Linga worship in Shiva’s cosmic immanence: the Linga signifies Īśvara as present in the elements and in the embodied pashu, so worship is not merely symbolic but recognition of Pati pervading all tattvas.

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

Shiva is taught as Aṣṭamūrti—manifest as the world’s constituents yet sovereign over them—showing the Siddhāntic distinction: Pati (Lord) is the inner ruler, while pashu (soul) and pasha (bondage) belong to the manifested order he pervades and governs.

What ritualistic or Yogic practice is highlighted here?

A contemplative upāsanā aligned with Pāśupata Yoga: meditate on Shiva as the elemental supports (earth, water, wind, space) and as the indwelling presence in the living being, integrating outer puja with inner recognition (antar-yāga).