Shloka 25

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

Devanagari script

भगवानादिरङ्कश् च मध्यं कालो दिशो नभः नाहमन्तं प्रपश्यामि उदरस्य तवानघ

Transliteration

bhagavānādiraṅkaś ca madhyaṃ kālo diśo nabhaḥ nāhamantaṃ prapaśyāmi udarasya tavānagha

Translation

噢，吉祥的主！你是起始、依止与中道；你是时间、诸方与苍穹本身。然而，噢无垢者，我仍不见你广大身躯的尽头。

Word by Word

• bhagavān: the Blessed Lord

• ādiḥ: beginning/origin

• aṅkaḥ: lap, resting-place, support

• ca: and

• madhyam: the middle/center

• kālaḥ: Time

• diśaḥ: the directions/quarters

• nabhaḥ: the sky/space

• na: not

• aham: I

• antam: end/limit

• prapaśyāmi: I clearly perceive/see

• udarasya: of the belly/body, of the vast form

• tava: of You/Your

• anagha: O faultless/sinless One

Speaker

Brahma (within Suta’s narration to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It frames the Linga as Ananta (limitless): not a finite idol, but the boundless Pati whose form transcends measurable beginning and end—guiding worship from mere form to Shiva-tattva.

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

Shiva is presented as the ground of being—origin, center, and support—while also pervading kāla (Time), diś (directions), and nabhas (space). This points to the Siddhāntic vision of Pati as beyond the Pāśa-bound limits of the pashu’s cognition.

What ritualistic or Yogic practice is highlighted here?

The key takeaway is Pashupata-oriented inner discipline: humility, surrender, and contemplative recognition of Shiva’s infinitude—supporting dhyāna on the Linga as the axis beyond time-space rather than a merely bounded object.