Shloka 46

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

Devanagari script

तस्मात्सर्वगतो मेध्यः पशुरूपी हुताशनः तपसा भावितात्मानो ये मां द्रक्ष्यन्ति वै द्विजाः

Transliteration

tasmātsarvagato medhyaḥ paśurūpī hutāśanaḥ tapasā bhāvitātmāno ye māṃ drakṣyanti vai dvijāḥ

Translation

അതുകൊണ്ട് ഞാൻ സർവ്വഗതനും മേധ്യനും—പശുരൂപിയായ ഹുതാശനൻ, യജ്ഞാർപ്പണസ്വരൂപൻ. തപസ്സാൽ ഭാവിതാത്മരായ ദ്വിജർ എന്നെ നിശ്ചയമായും ദർശിക്കും.

Word by Word

• तस्मात्: therefore

• सर्वगतः: all-pervading

• मेध्यः: pure, fit for sacrifice

• पशुरूपी: having the form of the (sacrificial) animal/oblation

• हुताशनः: Hutāśana, the fire that consumes offerings

• तपसा: by austerity (tapas)

• भावितात्मानः: whose self is cultivated/purified

• ये: who

• माम्: me

• द्रक्ष्यन्ति: will see, will behold

• वै: indeed

• द्विजाः: the twice-born (initiated persons)

Speaker

Suta Goswami (narrating an internal doctrinal passage on sacrificial/fire-form divinity)

Characters & Entities

• Agni
• Shiva

FAQs

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

It links outer yajña-purity (medhya, Hutāśana) with inner purification through tapas, implying that true Linga-oriented worship culminates in direct darśana of the Divine when the pashu (individual soul) is refined toward Pati (Shiva).

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

Shiva-tattva is presented as sarvagata (all-pervading) and medhya (intrinsically pure), capable of manifesting through sacrificial forms—showing that the Supreme is immanent in ritual while remaining the transcendent Pati who is realized by purified consciousness.

What ritualistic or Yogic practice is highlighted here?

Tapas is emphasized as the decisive sādhanā: austerity and disciplined purification that ripens the seeker’s awareness, making ritual (Agni/Hutāśana) a doorway to direct realization rather than mere external performance.