Shloka 28

अग्नित्रय-पितृवंश-रुद्रसृष्टि-वैराग्योपदेशः

Devanagari script

कोटयो नरकाणां तु पच्यन्ते तासु पापिनः अनाश्रिताः शिवं रुद्रं शंकरं नीललोहितम्

Transliteration

koṭayo narakāṇāṃ tu pacyante tāsu pāpinaḥ anāśritāḥ śivaṃ rudraṃ śaṃkaraṃ nīlalohitam

Translation

Wahrlich, es gibt Kroren von Höllen; in ihnen werden die Sünder gepeinigt—jene, die nicht Zuflucht nahmen zu Śiva, zu Rudra, zu Śaṅkara, zu Nīlalohita, dem blau- und rotglänzenden Herrn.

Word by Word

• कोटयः (koṭayaḥ): crores, countless multitudes

• नरकाणाम् (narakāṇām): of hells

• तु (tu): indeed, moreover

• पच्यन्ते (pacyante): are cooked/tormented (made to suffer)

• तासु (tāsu): in those (hells)

• पापिनः (pāpinaḥ): sinners, doers of pāpa

• अनाश्रिताः (anāśritāḥ): not taking refuge, without shelter

• शिवम् (śivam): Śiva (the auspicious Lord, Pati)

• रुद्रम् (rudram): Rudra (the remover through fierce grace)

• शंकरम् (śaṅkaram): Śaṅkara (the giver of auspiciousness)

• नीललोहितम् (nīlalohitam): the blue-red One (epithet of Rudra)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Rudra
• Shankara
• Nilalohita

FAQs

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

It frames Shiva-āśraya (taking refuge in Śiva) as the decisive protection from karmic downfall; Linga worship is presented as a concrete path of surrender and alignment with Pati (Śiva) that loosens pāśa (bondage).

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

By naming Śiva/Rudra/Śaṅkara/Nīlalohita, it indicates one Supreme Pati with multiple functional aspects—fierce as Rudra (burning impurity) and auspicious as Śaṅkara (bestowing welfare), the refuge of the pashu.

What ritualistic or Yogic practice is highlighted here?

The practice implied is śaraṇāgati (taking refuge) expressed through Shiva-bhakti and Linga-upāsanā; as a yogic takeaway, it is the turning of the pashu from pāpa and bondage toward Pati through devotion and disciplined conduct.