Shloka 26

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

ऊर्जां वसिष्ठो भगवान् वरिष्ठो वारिजेक्षणाम् विभावसुस् तथा स्वाहां स्वधां वै पितरस् तथा

Transliteration

ūrjāṃ vasiṣṭho bhagavān variṣṭho vārijekṣaṇām vibhāvasus tathā svāhāṃ svadhāṃ vai pitaras tathā

Translation

كما سبّحوا الربَّ الأعلى بأنه أُورجا (Ūrjā)؛ وبأنه فاسيشثا (Vasiṣṭha) المبارك، الأسمى؛ وبأنه ذو العينين كاللوتس؛ وبأنه فيبهافاسو (Vibhāvasu)، النارُ المتلألئة؛ وبأنه سْفَاهَا (Svāhā) وسْفَذَا (Svadhā)؛ وبأنه كذلك البِتْرِس (Pitṛs)، قوى الأسلاف.

Word by Word

• ūrjām: vital power, nourishment, sustaining energy

• vasiṣṭhaḥ: Vasiṣṭha, the foremost sage (also ‘most excellent’)

• bhagavān: the Blessed Lord, the possessor of divine powers

• variṣṭhaḥ: the best, supreme

• vāri-jekṣaṇām: lotus-eyed (vāri=water/lotus

• vibhāvasuḥ: the radiant one, Fire/Agni, luminous splendor

• svāhām: the oblation-call in Vedic offerings (power that carries offerings to devas)

• svadhām: the offering-call for ancestors (pitṛ-yajña principle)

• pitaraḥ: the Pitṛs, ancestral beings/powers

• tathā: and also, likewise

• vai: indeed, certainly

Speaker

Suta Goswami

Characters & Entities

• Vasistha
• Agni (Vibhavasu)
• Svaha
• Svadhā
• Pitṛs
• Shiva (implied as the praised Supreme Lord)

FAQs

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

This verse frames Shiva (the Pati) as present in Vedic sacrifice itself—Agni (Vibhāvasu), the mantra-cries Svāhā and Svadhā, and even the Pitṛ-principle—implying that Linga-pūjā integrates deva-yajña and pitṛ-yajña into one Shaiva vision of worship.

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

By listing mutually distinct cosmic functions (sagehood as Vasiṣṭha, radiance as Agni, ritual power as Svāhā/Svadhā, ancestral order as Pitṛs), the verse points to Shiva-tattva as all-pervading and function-transcending—one Reality appearing as many supports for dharma and liberation of the paśu.

What ritualistic or Yogic practice is highlighted here?

Vedic offering practice is highlighted: Svāhā for deva-homa and Svadhā for pitṛ-rites; for a Shaiva practitioner, these become supports for mantra-japa and Linga-arcana that purify pasha (bondage) and align the paśu toward the Pati.