Shloka 3

ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा

Devanagari script

विश्वरूप महाभाग कस्मिन्काले महेश्वर या इमास्ते महादेव तनवो लोकवन्दिताः

Transliteration

viśvarūpa mahābhāga kasminkāle maheśvara yā imāste mahādeva tanavo lokavanditāḥ

Translation

يا ذا الصورة الكونية، يا عظيم الحظّ والبهاء—يا مهيشڤرا! في أيّ زمان، وفي أيّ حالٍ كونيّ، يا مهاديڤا، ظهرت تلك التجليات (تنو) الموقَّرة لك، التي تمدحها العوالم كلّها؟

Word by Word

• viśvarūpa: universal-formed

• mahābhāga: greatly fortunate / illustrious

• kasmin kāle: at what time

• maheśvara: Great Lord

• yāḥ: which

• imāḥ: these

• te: your

• mahādeva: Great God

• tanavaḥ: bodies / manifestations / forms

• lokavanditāḥ: worshipped and praised by the worlds

Speaker

An inquiring sage (within Suta’s narration) addressing Shiva

Characters & Entities

• Shiva (Mahadeva/Maheshvara/Viśvarūpa)

FAQs

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

It frames Shiva as the source of multiple revered manifestations (tanus); Linga worship is thereby positioned as worship of Pati who can assume forms for creation, protection, and grace—yet remains transcendent beyond form.

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

Shiva is addressed as Viśvarūpa and Maheśvara—both immanent (pervading all forms) and sovereign (Lord over time and manifestation), indicating that his forms arise by divine will for cosmic order and for the uplift of the bound soul (Pashu).

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this verse; it initiates a doctrinal inquiry that supports Pashupata-oriented contemplation—meditating on Shiva as Pati whose manifest powers and forms become objects of devotion (puja) and yogic understanding.