Shloka 86

Adhyaya 63: Daksha’s Progeny, Kashyapa’s Offspring, and the Rishi-Vamshas that Sustain the Worlds

Devanagari script

भूरिश्रवाः प्रभुः शंभुः कृष्णो गौरस्तु पञ्चमः कन्या कीर्तिमती चैव योगमाता धृतव्रता

Transliteration

bhūriśravāḥ prabhuḥ śaṃbhuḥ kṛṣṇo gaurastu pañcamaḥ kanyā kīrtimatī caiva yogamātā dhṛtavratā

Translation

Se le llama Bhūriśravā, el Muy Renombrado; Prabhu, el Señor; Śambhu, el Auspicioso. También es llamado Kṛṣṇa, y como quinto nombre, Gaura, el Radiante. Es alabado como Kanyā (la Doncella), como Kīrtimatī (la Gloriosa), como Yogamātā (Madre del Yoga) y como Dhṛtavratā (la Firme en los Votos).

Word by Word

• भूरिश्रवाः (bhūriśravāḥ): of great fame, widely renowned

• प्रभुः (prabhuḥ): sovereign Lord, master

• शंभुः (śaṃbhuḥ): the auspicious benefactor, Śiva

• कृष्णः (kṛṣṇaḥ): the dark-hued one, the mysterious/absorbing one

• गौरः (gauraḥ): the radiant, fair, brilliant one

• पञ्चमः (pañcamaḥ): the fifth (as a counted epithet in the list)

• कन्या (kanyā): maiden, virgin form

• कीर्तिमती (kīrtimatī): possessed of glory/fame

• च एव (ca eva): and indeed

• योगमाता (yogamātā): mother/source of yoga, originator of yogic discipline

• धृतव्रता (dhṛtavratā): firm in vows, steadfast in observances

Speaker

Suta Goswami (narrating a Shiva-nama sequence to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

This verse functions as a nama-recitation (stuti) where multiple epithets point to the one Pati (Shiva) who is worshipped in the Linga—formless yet approachable through names, vows (vrata), and yogic discipline.

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

By pairing seemingly opposite descriptors (Kṛṣṇa/dark and Gaura/radiant; Lord and Maiden), it indicates Shiva-tattva as all-comprehensive—beyond limiting attributes—while remaining the auspicious Pati who grants welfare and liberation to the paśu.

What ritualistic or Yogic practice is highlighted here?

The epithet Yogamātā highlights Shiva as the source of yoga, aligning with Pāśupata Yoga, while Dhṛtavrata emphasizes vrata-based discipline—steadfast observances that purify the paśu and loosen pāśa (bondage).