Shloka 21

Adhyaya 50 — देवपुर्यः, पुराणि, आयतनानि च; श्रीकण्ठाधिपत्य-प्रतिपादनम्

Devanagari script

श्रीकण्ठाधिष्ठितं विश्वं चराचरमिदं जगत् कालाग्निशिवपर्यन्तं कथं वक्ष्ये सविस्तरम्

Transliteration

śrīkaṇṭhādhiṣṭhitaṃ viśvaṃ carācaramidaṃ jagat kālāgniśivaparyantaṃ kathaṃ vakṣye savistaram

Translation

هذا الكون كلّه—هذا العالم المتحرّك والساكن—محمولٌ بشريكانثا (شيفا). وإذ يمتدّ إلى كالاگني-شيفا (Kālāgni-Śiva)، فكيف لي أن أصفه وصفًا مستوفيًا مفصّلًا؟

Word by Word

• śrīkaṇṭha: Śrīkaṇṭha (Shiva, the auspicious-throated Lord)

• adhiṣṭhitam: established upon, upheld, presided over

• viśvam: the universe

• cara-acaram: moving and unmoving (all beings and things)

• idam: this

• jagat: world, cosmos

• kālāgniśiva-paryantam: reaching up to Kālāgni-Śiva (the fiery, time-consuming form of Shiva)

• katham: how

• vakṣye: shall I describe/speak

• savistaram: in detail, expansively

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Srikantha
• Kalagni-Shiva

FAQs

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

It frames Shiva as the adhishthāna (cosmic ground) of all existence; Linga worship is thereby presented as worship of the very support and source of the entire chara–achara jagat, not a limited deity-form.

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

Shiva is indicated as Pati—the supreme Lord who upholds the universe—and also as the power of dissolution through Kālāgni-Śiva, the form in which Time and fire resolve the cosmos back into its causal state.

What ritualistic or Yogic practice is highlighted here?

A contemplative Pashupata-oriented practice is implied: dhyāna on Shiva as viśvādhāra (support of the universe), using the Linga as the stable focus while recognizing all beings (pashu) as dependent upon Pati and bound by pasha until liberated.