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Shloka 17

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

तरक्षुश्चारुणिर्धीमांस् तथा देवः कृतंजयः ऋतंजयो भरद्वाजो गौतमः कविसत्तमः

tarakṣuścāruṇirdhīmāṃs tathā devaḥ kṛtaṃjayaḥ ṛtaṃjayo bharadvājo gautamaḥ kavisattamaḥ

Il y eut aussi Tarakṣu, Cāruṇi le sage, Deva, Kṛtaṃjaya, Ṛtaṃjaya, Bharadvāja, Gautama, et Kavisattama—le plus éminent des voyants. Tous furent d’illustres connaisseurs, accordés à la voie où l’on réalise le Pati (Śiva) et où l’on tranche le Pāśa de l’asservissement pour le salut du Pāśu (l’âme).

तरक्षुःTarakṣu (a sage)
तरक्षुः:
चारुणिःCāruṇi (a sage)
चारुणिः:
धीमांस्wise, intelligent
धीमांस्:
तथाand also
तथा:
देवःDeva (a sage named Deva)
देवः:
कृतंजयःKṛtaṃjaya (a sage)
कृतंजयः:
ऋतंजयःṚtaṃjaya (a sage)
ऋतंजयः:
भरद्वाजःBharadvāja (the sage)
भरद्वाजः:
गौतमःGautama (the sage)
गौतमः:
कविसत्तमःthe best/foremost among seers (kavi = seer/poet)
कविसत्तमः:

Suta Goswami

T
Tarakṣu
C
Cāruṇi
D
Deva
K
Kṛtaṃjaya
Ṛtaṃjaya
B
Bharadvāja
G
Gautama

FAQs

It establishes the authoritative rishi-lineage that preserves Śiva-centered dharma; such lists function as a sanctifying frame for Linga-pūjā teachings by rooting them in revered seers.

Indirectly: by presenting sages devoted to the highest truth, it implies Śiva as Pati—the supreme Lord—whose realization frees the pāśu (individual soul) from pāśa (bondage).

No single rite is specified; the verse supports the Pāśupata orientation—transmission through guru–ṛṣi paramparā that culminates in disciplined worship and inner yoga aimed at liberation.