Shloka 28

Adhyaya 22 — शिवानुग्रहः, ब्रह्मतपः, एकादशरुद्राः तथा प्राणतत्त्वम्

Devanagari script

ततो विस्मयमापन्नः प्रणिपत्य मुहुर्मुहुः उवाच वचनं शर्वं सद्यादित्वं कथं विभो

Transliteration

tato vismayamāpannaḥ praṇipatya muhurmuhuḥ uvāca vacanaṃ śarvaṃ sadyāditvaṃ kathaṃ vibho

Translation

于是他惊叹不已，屡屡顶礼，启问舍尔瓦（Śarva）：“噢，遍一切处之主啊，何以你被称为‘自始即刻’——恒常现前，并能瞬时显现？”

Word by Word

• tataḥ: then

• vismayam: astonishment, wonder

• āpannaḥ: having attained, having fallen into

• praṇipatya: having prostrated, bowing down

• muhuḥ-muhuḥ: again and again

• uvāca: said, spoke

• vacanam: words, speech

• śarvam: to Śarva (Śiva, the Destroyer/All-pervading)

• sadyāditvam: the state of being immediate and primordial (ever-present from the outset)

• katham: how?

• vibho: O mighty one, O omnipresent Lord

Speaker

An unnamed devotee/inquirer addressing Shiva (Śarva) within Suta’s narration

Characters & Entities

• Shiva (Śarva)

FAQs

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

It frames Shiva as sadyādita—primordial and immediately present—supporting Linga worship as direct access to Pati (the Lord) who is not limited by time, place, or form.

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

By calling Him Vibhu and asking about sadyāditva, the verse points to Shiva as the omnipresent Pati: self-existent, ever-ready to reveal Himself, and not dependent on created causes—unlike conditioned pashus bound by pāśa.

What ritualistic or Yogic practice is highlighted here?

Repeated prostration (praṇipāta) and reverential inquiry are highlighted—key devotional disciplines that align the pashu toward Shiva’s grace, a foundational attitude for Pashupata-oriented sādhanā and Linga-pūjā.