Shloka 10

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

Devanagari script

तस्य पुत्रो महादेवो ह्य् अर्धनारीश्वरो ऽभवत् ददाह भगवान्सर्वं ब्रह्माणं च जगद्गुरुम्

Transliteration

tasya putro mahādevo hy ardhanārīśvaro 'bhavat dadāha bhagavānsarvaṃ brahmāṇaṃ ca jagadgurum

Translation

由彼而生者，实为摩诃提婆——显现为半女主（Ardhanārīśvara），半为女身之主。彼吉祥世尊焚尽一切，乃至焚及梵天——世间之师，以摧破造化之力的傲慢，显明主宰（Pati）湿婆之至上。

Word by Word

• tasya: of him/of that one

• putraḥ: son (born as an emanation)

• mahādevaḥ: Mahādeva, the Great God (Śiva)

• hi: indeed

• ardhanārīśvaraḥ: Ardhanārīśvara (Śiva united with Śakti in one form)

• abhavat: became/manifested

• dadāha: burned up/consumed by fire

• bhagavān: the Blessed Lord

• sarvam: all/everything

• brahmāṇam: Brahmā

• ca: and/even

• jagad-gurum: the guru/teacher of the world

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Mahadeva (Shiva)
• Ardhanarishvara
• Brahma

FAQs

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

It establishes Śiva as Pati (the Supreme Lord) whose power transcends the creator-function; Linga worship is grounded in surrender to that absolute Shiva-tattva rather than pride in worldly or even cosmic authority.

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

Śiva appears as Ardhanārīśvara, revealing inseparable Śiva–Śakti unity; as Bhagavān he can dissolve all manifestations, indicating his role as both the ground of creation and the power that withdraws it.

What ritualistic or Yogic practice is highlighted here?

The implied Pāśupata insight is ego-dissolution: the yogin (pashu) loosens pasha (bondage) by recognizing Śiva as the sole Pati, cultivating humility, detachment, and single-pointed devotion in Linga-pūjā.