Shloka 85

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

Devanagari script

भुवनानलसंकाशाः पद्मपत्रायतेक्षणाः श्रीमान्सनत्कुमारश् च ऋभुश्चैवोर्ध्वरेतसौ

Transliteration

bhuvanānalasaṃkāśāḥ padmapatrāyatekṣaṇāḥ śrīmānsanatkumāraś ca ṛbhuścaivordhvaretasau

Translation

كانوا متلألئين كنارِ الكون، وعيونُهم طويلة كبتلاتِ اللوتس. وظهرَ السَّنَتْكُمارا المهيب وṚbhu—وكلاهما ūrdhva-retas، سيّدا حفظِ البذرة صعودًا—كجسدين مشعّين لقوّة الزهد الشيفيّة.

Word by Word

• भुवन-अनल-संकाशाः: resembling the fire that pervades the worlds

• पद्म-पत्र-आयत-ईक्षणाः: having eyes elongated like lotus petals

• श्रीमान्: illustrious, auspicious, splendid

• सनत्कुमारः: Sanatkumāra (the eternal youth-sage)

• च: and

• ऋभुः: Ṛbhu (a revered sage)

• च एव: and indeed

• ऊर्ध्व-रेतसौ: the two who are ūrdhva-retas, celibate/with sublimated generative energy

Speaker

Suta Goswami (narrating to the sages of Naimiṣāraṇya)

Characters & Entities

• Sanatkumara
• Ribhu

FAQs

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

It legitimizes Linga-oriented Śaiva teaching by highlighting authoritative rishis—Sanatkumāra and Ṛbhu—whose purity (ūrdhva-retas) and tapas make them fit transmitters of Śiva-vidyā and Linga-upāsanā.

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

By portraying the sages as “world-fire-like” and lotus-eyed, it echoes Śiva-tattva as both transcendent radiance (tejas) and auspicious serenity—Pati whose power is mirrored in those who have mastered pasha through discipline.

What ritualistic or Yogic practice is highlighted here?

The key yogic marker is ūrdhva-retas—brahmacarya and sublimation of vital energy—central to Pāśupata-style tapas where the paśu (bound soul) loosens pasha (bondage) and becomes fit for Śiva’s grace.