Adhyaya 23: श्वेत-लोहित-पीत-कृष्ण-विश्व-कल्पेषु रुद्रस्वरूप-गायत्री-तत्त्ववर्णनम्
अजश्चैव महातेजा विश्वरूपो भविष्यति अमोघरेताः सर्वत्र मुखे चास्य हुताशनः
ajaścaiva mahātejā viśvarūpo bhaviṣyati amogharetāḥ sarvatra mukhe cāsya hutāśanaḥ
Él es en verdad el No Nacido (Aja), de inmenso esplendor, y llegará a ser el de Forma Cósmica (Viśvarūpa). Su potencia generativa es infalible; y en todas las direcciones, en sus mismas bocas, mora Hutāśana—el Dios del Fuego—señalando al Señor como Pati, el que todo lo consume y transforma, sosteniendo la creación mediante el fuego sagrado.
Suta Goswami (narrating Purāṇic description to the sages of Naimiṣāraṇya, preserving an older dialogue on the Lord’s cosmic marks)
It frames the Linga’s Lord as aja (unborn) and viśvarūpa (all-pervading), so worship is not of a limited deity but of Pati—the transcendent-immanent Shiva—present even in sacrificial fire (Agni) and thus in all Vedic and Shaiva rites.
Shiva-tattva is shown as unborn radiance (mahātejas) with cosmic embodiment (viśvarūpa) and inexhaustible creative power (amogharetas), indicating the Lord’s sovereignty over sṛṣṭi while remaining unconditioned by it—Pati distinct from pashu and pasha.
The verse points to Agni-centered worship—homa and inner-fire contemplation—where outer hutāśana mirrors the yogic fire that burns pasha (bondage), aligning with Pāśupata discipline of purification and transformation.