Shloka 14

अग्नित्रय-पितृवंश-रुद्रसृष्टि-वैराग्योपदेशः

Devanagari script

जरामरणनिर्मुक्तान् प्राह रुद्रान्पितामहः नमो ऽस्तु वो महादेवास् त्रिनेत्रा नीललोहिताः

Transliteration

jarāmaraṇanirmuktān prāha rudrānpitāmahaḥ namo 'stu vo mahādevās trinetrā nīlalohitāḥ

Translation

خاطبَ بيتامها (براهما) الرودرات—المتحرّرين من الهرم والموت—قائلًا: «السجود لكم، يا مهاديڤا، يا ذوي العيون الثلاث، يا ذوي اللون الأزرق والأحمر المتوهّج»۔

Word by Word

• jarā: old age/decay

• maraṇa: death

• nirmuktān: freed/released from

• prāha: said/spoke

• rudrān: to the Rudras

• pitāmahaḥ: the Grandsire (Brahmā)

• namaḥ astu: let there be salutation/homage

• vaḥ: to you (plural)

• mahādevāḥ: great deities/Mahādevas

• tri-netrāḥ: three-eyed ones

• nīla-lohitāḥ: blue and red-hued (dark-blue and ruddy).

Speaker

Brahma (Pitamaha), within Suta’s narration

Characters & Entities

• Brahma
• Rudras
• Shiva

FAQs

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

It frames Rudra as the deathless principle (beyond jarā and maraṇa), establishing why the Linga—sign of Pati, the transcendent Lord—is worshiped as the source of liberation for the pashu (soul).

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

By praising the Rudras as free from decay and death and naming them Trinetra and Nīla-Lohita, it points to Shiva-tattva as omniscient awareness (three eyes) and as the transcendent-immanent power that governs creation while remaining untouched by mortality.

What ritualistic or Yogic practice is highlighted here?

The practice implied is stuti and namaskāra (devotional salutation) as a limb of Shaiva sādhanā—supporting Pāśupata-oriented devotion that loosens pāśa (bondage) by turning the pashu toward Pati.