Shloka 82

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

अजवक्त्रो हयवक्त्रो गजवक्त्रो ऽर्ध्ववक्त्रकः इत्याद्याः परिवार्येशं लक्ष्यलक्षणवर्जिताः

Transliteration

ajavaktro hayavaktro gajavaktro 'rdhvavaktrakaḥ ityādyāḥ parivāryeśaṃ lakṣyalakṣaṇavarjitāḥ

Translation

“Berwajah kambing, berwajah kuda, berwajah gajah, berwajah menengadah,” dan bentuk-bentuk pengiring lainnya disebut mengitari Tuhan; namun Īśa sendiri—Pati Yang Mahatinggi—tanpa tanda dan ciri yang dapat digenggam, melampaui segala penanda dan sifat yang membatasi.

Word by Word

• अज-वक्त्रः: goat-faced

• हय-वक्त्रः: horse-faced

• गज-वक्त्रः: elephant-faced

• ऊर्ध्व-वक्त्रकः: upward-faced (one whose face is turned upward)

• इति-आद्याः: thus and so forth

• परिवारि: attendants/retinue

• ईशम्: the Lord (Īśa/Śiva)

• लक्ष्य: an object/aim that can be pointed out

• लक्षण: defining mark/characteristic

• वर्जिताः: devoid of, free from

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva (Isha)

FAQs

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

It distinguishes between depictable attendant forms (parivāra/gaṇa imagery) and the Linga’s core teaching: Śiva as Pati is ultimately “lakṣya-lakṣaṇa-varjita,” beyond all objectifiable marks—so the Linga points to the transcendent, not merely a form.

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

Śiva-tattva is presented as Īśa who cannot be confined by defining features (lakṣaṇa) or reduced to an object of perception (lakṣya); forms may appear in His retinue, but His essential reality surpasses all limiting attributes.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata-oriented contemplation: while performing pūjā with forms and symbols, the sādhaka meditates on Śiva as the attributeless Pati, loosening pāśa (bondage) over the paśu (soul) through non-objectifying awareness.