Shloka 13

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

भस्मदिग्धशरीराय भानुसोमाग्निहेतवे श्वेताय श्वेतवर्णाय तुहिनाद्रिचराय च

Transliteration

bhasmadigdhaśarīrāya bhānusomāgnihetave śvetāya śvetavarṇāya tuhinādricarāya ca

Translation

سلامٌ وسجودٌ للربّ الذي طُلِيَ جسدُه بالرماد المقدّس؛ وهو العِلّة الباطنة والمبدأ الحافظ للشمس والقمر والنار؛ هو الأبيضُ المتلألئُ بياضًا، الساكنُ والسائرُ على جبل الثلج، الهيمالايا.

Word by Word

• भस्म-दिग्ध-शरीराय: to Him whose body is smeared with sacred ash

• भानु: Sun

• सोम: Moon

• अग्नि: Fire

• हेतवे: to the cause/source

• श्वेताय: to the White One (pure, luminous)

• श्वेत-वर्णाय: to Him of white complexion/hue

• तुहिन-अद्रि: the snow mountain (Himālaya)

• चराय: to the one who roams/dwells

• च: and

Speaker

Suta Goswami (narrating a Shaiva stotra within the discourse)

Characters & Entities

• Shiva
• Surya
• Soma
• Agni
• Himalaya

FAQs

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

It praises Shiva as bhasma-anointed and as the cause of Surya, Soma, and Agni—linking Linga-puja to purity (bhasma), inner illumination (agni), and cosmic governance, making ash and fire-symbolism central to worship.

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

Shiva is portrayed as Pati—the transcendent cause behind the luminaries and fire—yet immanent as the deity who bears bhasma and abides in Himālaya; His “whiteness” signifies stainless consciousness beyond pasha (bondage) that liberates the pashu (soul).

What ritualistic or Yogic practice is highlighted here?

Bhasma-dhāraṇa (application of sacred ash) is implied as a Shaiva observance, aligning the practitioner with Pashupata discipline—remembering impermanence, burning impurities, and fixing awareness on Shiva as the inner Agni.