Shloka 45

Adhyaya 23: श्वेत-लोहित-पीत-कृष्ण-विश्व-कल्पेषु रुद्रस्वरूप-गायत्री-तत्त्ववर्णनम्

Devanagari script

अजश्चैव महातेजा विश्वरूपो भविष्यति अमोघरेताः सर्वत्र मुखे चास्य हुताशनः

Transliteration

ajaścaiva mahātejā viśvarūpo bhaviṣyati amogharetāḥ sarvatra mukhe cāsya hutāśanaḥ

Translation

അവൻ അജൻ; മഹാതേജസ്സോടെ വിശ്വരൂപനായിത്തീരും. അവന്റെ രേതസ് അമോഘം; സർവ്വദിക്കുകളിലും അവന്റെ മുഖങ്ങളിൽ ഹുതാശനൻ (അഗ്നി) അധിവസിക്കുന്നു.

Word by Word

• अजः: the Unborn

• च एव: and indeed

• महातेजाः: of great radiance/power

• विश्वरूपः: having the universal form

• भविष्यति: will be/shall become (is declared as)

• अमोघरेताः: of unfailing seed/creative potency

• सर्वत्र: everywhere/in all directions

• मुखे: in (his) mouths/faces

• च अस्य: and of him/his

• हुताशनः: Hutāśana, the Fire (Agni)

Speaker

Suta Goswami (narrating Purāṇic description to the sages of Naimiṣāraṇya, preserving an older dialogue on the Lord’s cosmic marks)

Characters & Entities

• Shiva
• Agni

FAQs

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

It frames the Linga’s Lord as aja (unborn) and viśvarūpa (all-pervading), so worship is not of a limited deity but of Pati—the transcendent-immanent Shiva—present even in sacrificial fire (Agni) and thus in all Vedic and Shaiva rites.

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

Shiva-tattva is shown as unborn radiance (mahātejas) with cosmic embodiment (viśvarūpa) and inexhaustible creative power (amogharetas), indicating the Lord’s sovereignty over sṛṣṭi while remaining unconditioned by it—Pati distinct from pashu and pasha.

What ritualistic or Yogic practice is highlighted here?

The verse points to Agni-centered worship—homa and inner-fire contemplation—where outer hutāśana mirrors the yogic fire that burns pasha (bondage), aligning with Pāśupata discipline of purification and transformation.