Shloka 7

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

Devanagari script

द्यौर्मूर्धा तु विभोस्तस्य खं नाभिः परमेष्ठिनः सोमसूर्याग्नयो नेत्रे दिशः श्रोत्रं महात्मनः

Transliteration

dyaurmūrdhā tu vibhostasya khaṃ nābhiḥ parameṣṭhinaḥ somasūryāgnayo netre diśaḥ śrotraṃ mahātmanaḥ

Translation

苍穹为那遍一切的主之首；广阔虚空为至上造化者之脐。月、日与火为其眼；诸方位本身为那大灵者之耳。

Word by Word

• द्यौः: the heaven/upper sky

• मूर्धा: head

• तु: indeed

• विभोः: of the all-pervading Lord (Vibhu, Śiva)

• तस्य: of Him

• खम्: the ether/space/firmament

• नाभिः: navel

• परमेष्ठिनः: of the Supreme One/Parameṣṭhin (highest Lord/creator-aspect)

• सोम: the Moon

• सूर्य: the Sun

• अग्नयः: fires/Agni

• नेत्रे: (His) eyes

• दिशः: the directions/quarters

• श्रोत्रम्: ear/hearing-organ

• महात्मनः: of the great-souled One (Mahātman, Śiva)

Speaker

Suta Goswami (narrating the Linga Purana to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Soma (Moon)
• Surya (Sun)
• Agni

FAQs

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

It supports Linga-upasana by teaching cosmic identification (virat-bhavana): the Linga signifies Pati (Śiva) who pervades all worlds, so worship is not limited to a form but extends to the whole universe as His body.

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

Śiva is presented as Vibhu and Mahātman—immanent in the cosmos yet supreme—whose head, navel, eyes, and ears are cosmic principles. This expresses Pati as the inner ruler of all tattvas, beyond the pashu-pasha limitation.

What ritualistic or Yogic practice is highlighted here?

A contemplative Pāśupata-style meditation is implied: visualize the luminaries and directions as Śiva’s senses, cultivating non-separative awareness that weakens pasha (bondage) and steadies the pashu (individual soul) in devotion to Pati.