Shloka 22

Adhyaya 23: श्वेत-लोहित-पीत-कृष्ण-विश्व-कल्पेषु रुद्रस्वरूप-गायत्री-तत्त्ववर्णनम्

Devanagari script

तेषामघोरः शान्तश् च भविष्याम्यहमव्ययः पुनश् च विश्वरूपत्वं यदा ब्रह्मन्ममाभवत्

Transliteration

teṣāmaghoraḥ śāntaś ca bhaviṣyāmyahamavyayaḥ punaś ca viśvarūpatvaṃ yadā brahmanmamābhavat

Translation

لأجلهم سأصير «أغورا» غير المُرعِب و«شانتَه» السَّكِينَة، أنا الذي لا يفنى. ثمّ أيضًا، يا براهما، حين تجلّت حالتي كالصورة الكونية (فيشفاروبا).

Word by Word

• teṣām: for them (for those beings)

• aghoraḥ: non-fierce, benevolent aspect of Śiva

• śāntaḥ: peaceful, tranquil

• ca: and

• bhaviṣyāmi: I shall become / I will be

• aham: I

• avyayaḥ: imperishable, undecaying

• punaḥ: again, once more

• ca: and

• viśvarūpatvam: cosmic-form state, universal embodiment

• yadā: when

• brahman: O Brahmā (vocative)

• mama: of me / my

• abhavat: arose, came to be, manifested

Speaker

Shiva (addressing Brahma within Suta’s narration)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It frames Śiva as the Avyaya Pati who, out of grace, becomes Aghora and Śānta for beings—supporting the core Linga-Pūjā idea that worship approaches the benign, liberating presence behind all forms.

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

Śiva is presented as imperishable (avyaya) and freely manifesting aspects—Aghora (benevolent) and Viśvarūpa (cosmic). This indicates Pati’s sovereignty over manifestation while remaining unchanged in essence.

What ritualistic or Yogic practice is highlighted here?

The verse implies the Pāśupata aim of śānti—pacifying pasha (bondage) through devotion and contemplative recognition of Śiva as both the tranquil Aghora and the all-pervading Viśvarūpa.