Shloka 14

एतद्दशावताराणां माहात्म्यं वर्णितं मुने । सर्वकामप्रदं ज्ञेयं तंत्रशास्त्रादिगर्भितम्

etaddaśāvatārāṇāṃ māhātmyaṃ varṇitaṃ mune | sarvakāmapradaṃ jñeyaṃ taṃtraśāstrādigarbhitam

O sage, thus has been described the glory of these ten divine manifestations. Know it as the bestower of all worthy aims, imbued with the essence of Tantra, Śāstra, and related sacred teachings.

एतत्this
एतत्:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootetad (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; demonstrative pronoun used adjectivally
दशावताराणाम्of the ten incarnations
दशावताराणाम्:
Ṣaṣṭhī-sambandha (षष्ठी-सम्बन्ध)
TypeNoun
Rootdaśa + avatāra (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (6), बहुवचन; समासः—द्विगु (संख्यापूर्वक-समाहार/निर्देश)
माहात्म्यम्greatness, glory
माहात्म्यम्:
Karma (कर्म)
TypeNoun
Rootmāhātmya (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन
वर्णितम्has been described
वर्णितम्:
Kriyā (क्रिया)
TypeVerb
Root√varṇ (वर्ण् धातु) + kta (क्त)
Formकृदन्त (क्त-प्रत्यय), भूतकर्मणि/कर्मणि प्रयोग; नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; past passive participle—“described”
मुनेO sage
मुने:
Sambodhana (सम्बोधन)
TypeNoun
Rootmuni (प्रातिपदिक)
Formपुंलिङ्ग, सम्बोधन (8), एकवचन
सर्वकामप्रदम्granting all desires
सर्वकामप्रदम्:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootsarva + kāma + prada (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; समासः—तत्पुरुष (षष्ठी/कर्मधारय-प्रायः: “सर्वेषां कामानां प्रदम्”)
ज्ञेयम्should be known
ज्ञेयम्:
Kriyā (क्रिया)
TypeVerb
Root√jñā (ज्ञा धातु) + ya (य)
Formकृदन्त (तव्यत्/य-प्रत्ययार्थक), विधेय/कर्तव्यार्थ: “to be known”; नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन
तन्त्रशास्त्रादिगर्भितम्containing tantra, śāstra, etc.
तन्त्रशास्त्रादिगर्भितम्:
Viśeṣaṇa (विशेषण)
TypeAdjective
Roottantra + śāstra + ādi + garbhita (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; समासः—तत्पुरुष (अव्ययीभाव-प्राय ‘आदि’ सहित; अर्थः “तन्त्र-शास्त्र-आदि-गर्भितम्” = containing tantra, śāstra, etc.)

Suta Goswami

Tattva Level: pati

Shiva Form: Sadāśiva

S
Shiva

FAQs

It declares that hearing and understanding the glory of Shiva’s ten manifestations is spiritually fruitful—supporting worldly aims while ultimately orienting the devotee toward purification and liberation through right knowledge and devotion.

By praising Shiva’s manifested forms, it affirms saguna-upāsanā as a valid path: devotion to Shiva’s forms (including Linga worship) becomes a scripturally grounded means to receive grace and progress toward the formless truth.

The implied practice is śravaṇa and manana—devotional listening/recitation of the mahatmya with reverence, followed by contemplation; it can be paired with japa of “Om Namaḥ Śivāya” as a Shaiva Siddhanta-aligned takeaway.