Shloka 35

प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा

Devanagari script

महाकायमुनिः शूली दण्डी मुण्डीश्वरः स्वयम् सहिष्णुः सोमशर्मा च नकुलीशो जगद्गुरुः

Transliteration

mahākāyamuniḥ śūlī daṇḍī muṇḍīśvaraḥ svayam sahiṣṇuḥ somaśarmā ca nakulīśo jagadguruḥ

Translation

তিনি মহাকায়মুনি—মহাদেহধারী ঋষি; শূলী—ত্রিশূলধারী; দণ্ডী—দণ্ডধারী তপস্বী; মুণ্ডীশ্বর—মুণ্ডিতব্রতী সন্ন্যাসীরূপ প্রভু; এবং স্বয়ং—স্বয়ম্ভূ। তিনি সহিষ্ণু—চিরক্ষমাশীল; সোমশর্মা—সোম-সম্বন্ধীয় মঙ্গলময়; এবং নকুলীশ—জগদ্গুরু, যিনি পশুকে পാശবন্ধন থেকে পার করান।

Word by Word

• महाकायमुनिः: the great-bodied sage (a yogic form of Shiva)

• शूली: trident-bearer

• दण्डी: staff-bearing ascetic

• मुण्डीश्वरः: lord as the shaven-headed renunciant

• स्वयम्: self-born/self-existent

• सहिष्णुः: patient, forbearing

• सोमशर्मा: Soma-śarmā, the auspicious one connected with Soma/nectar

• च: and

• नकुलीशः: Nakulīśa (Pāśupata teacher-form of Shiva)

• जगद्गुरुः: guru of the world

Speaker

Suta Goswami (narrating Shiva’s epithets/manifestations to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Nakulisha

FAQs

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

It functions as a dhyāna-style naming of Shiva’s ascetic and guru forms—supporting linga-pūjā by fixing the devotee’s mind on Shiva as Pati, the supreme teacher who grants release from pāśa (bondage) to the paśu (soul).

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

Shiva is presented as svayam (self-existent) and jagad-guru (world-teacher): transcendent yet accessible through yogic/ascetic manifestations, guiding souls from limitation to liberation.

What ritualistic or Yogic practice is highlighted here?

The verse highlights Pāśupata-oriented renunciation and yogic discipline—symbolized by the trident and staff—implying mantra-japa, dhyāna on Shiva’s guru-form (Nakulīśa), and tapas as supports to linga-upāsanā.