Shloka 18

ग्रहसंख्यावर्णनम् — ध्रुवस्य तपोबलात् ध्रुवस्थानप्राप्तिः

Devanagari script

आराध्य जगतामीशं केशवं क्लेशनाशनम् दक्षिणाङ्गभवं शंभोर् महादेवस्य धीमतः

Transliteration

ārādhya jagatāmīśaṃ keśavaṃ kleśanāśanam dakṣiṇāṅgabhavaṃ śaṃbhor mahādevasya dhīmataḥ

Translation

ដោយបានបូជាអារាធនាព្រះកេសវៈ ព្រះអម្ចាស់នៃលោកទាំងអស់ អ្នកបំផ្លាញទុក្ខវេទនា—ព្រះអង្គដែលកើតជាអង្គខាងស្តាំនៃព្រះសម្ភូ—ព្រះមហាទេវៈដ៏មានប្រាជ្ញា ប្រទានព្រះគុណ។

Word by Word

• ārādhya: having worshipped

• jagatām-īśam: the Lord of the worlds

• keśavam: Keśava (Viṣṇu)

• kleśa-nāśanam: the destroyer of suffering/afflictions

• dakṣiṇa-aṅga-bhavam: arisen as the right-side limb

• śaṃbhoḥ: of Śambhu (Śiva)

• mahādevasya: of Mahādeva

• dhīmataḥ: of the wise one / the discerning Lord

Speaker

Suta Goswami (narrating the Purāṇic account to the sages at Naimiṣāraṇya)

Characters & Entities

• Shiva
• Vishnu

FAQs

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

It frames Linga-oriented devotion as inclusive of Hari-Hara unity: worship of Keśava is presented as harmonized within Śiva’s own being (dakṣiṇāṅga), supporting non-dual reverence while keeping Śiva as Pati (the supreme Lord).

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

Śiva-tattva is shown as all-encompassing and integrative: Śambhu is the ground in which even Keśava is expressed as an aṅga (limb), indicating Śiva’s sovereignty over cosmic functions while granting kleśa-nāśa (removal of bondage-born afflictions) to the paśu.

What ritualistic or Yogic practice is highlighted here?

The key practice is ārādhana (devotional worship) aimed at kleśa-kṣaya: a Pāśupata-leaning orientation where the paśu approaches Pati through worship to dissolve kleśas (pāśa-related afflictions), preparing for Śiva’s anugraha (grace).