Shloka 18

Vighneshvara-Prashna and Deva-Krita Shiva-Stava

Adhyaya 104

Devanagari script

शान्तात्मरूपिणे साक्षात् क्षदन्तक्रोधिने नमः लवरेफहलाङ्गाय निरङ्गाय च ते नमः

Transliteration

śāntātmarūpiṇe sākṣāt kṣadantakrodhine namaḥ lavarephahalāṅgāya niraṅgāya ca te namaḥ

Translation

Salam bakti kepada-Mu, yang berwujud Ātman yang tenteram, nyata sebagai Kebenaran itu sendiri, dan yang menundukkan serta melumat amarah. Salam bakti kepada-Mu yang bertubuh susunan suku suci (la–va–ra–re–pha–ha–lāṅga); dan salam pula kepada-Mu, Yang tanpa-anggota, murni, tanpa-rupa.

Word by Word

• शान्त-आत्म-रूपिणे: to the One whose form is the peaceful Self

• साक्षात्: directly manifest, present as Reality

• क्षदन्त-क्रोधिने: to the One who crushes/consumes anger (wrath-destroyer)

• नमः: salutations

• ल-व-र-रेफ-ह-लाङ्गाय: to the One identified with the mystic syllabic/phonetic form culminating in ‘lāṅga’ (linga-form as mantra/śabda)

• निरङ्गाय: to the formless/limbless, unconditioned One

• च: and

• ते: to You

• नमः: salutations

Speaker

Suta Goswami (narrating a Shiva-stuti within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-worship as both outer devotion and inner realization: Shiva is praised as directly present (sākṣāt) and also beyond form (niraṅga), so the Linga functions as a support for worship while pointing to the formless Pati.

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

Shiva is presented as the शांतात्मा (peaceful Self) who is immediately real and accessible, yet also niraṅga—unconditioned and beyond bodily attributes—showing the Siddhānta emphasis on Pati as transcendent while graciously manifest.

What ritualistic or Yogic practice is highlighted here?

Anger (krodha) is treated as a pasha (bondage) to be ‘consumed’ through stuti and nāma-japa; this aligns with Pāśupata-oriented inner discipline where purification of the pashu (soul) supports effective Linga-pūjā.