Shloka 15

ब्रह्मणो वरप्रदानम् — शिवस्य परत्वप्रतिपादनम् तथा वराहेण भूमेः पुनःस्थापनम्

Devanagari script

तौ चोर्ध्वरेतसौ दिव्यौ चाग्रजौ ब्रह्मवादिनौ कुमारौ ब्रह्मणस्तुल्यौ सर्वज्ञौ सर्वभाविनौ

Transliteration

tau cordhvaretasau divyau cāgrajau brahmavādinau kumārau brahmaṇastulyau sarvajñau sarvabhāvinau

Translation

ആ രണ്ടു ദിവ്യ കുമാരന്മാർ ഊർദ്ധ്വരേതസ്സുകൾ, അഗ്രജർ, ബ്രഹ്മവാദികൾ ആയിരുന്നു; തേജസ്സിൽ ബ്രഹ്മനോട് തുല്യർ, സർവ്വജ്ഞർ, സർവ്വഭാവം ധരിക്കാൻ ശേഷിയുള്ളവർ।

Word by Word

• तौ: those two

• च: and

• ऊर्ध्वरेतसौ: possessing sublimated/upraised vital energy (celibate ascetics)

• दिव्यौ: divine, radiant

• च: and

• अग्रजौ: first-born, elder

• ब्रह्मवादिनौ: speakers/expounders of Brahman (Vedāntic truth)

• कुमारौ: the two Kumāras (youth-sages)

• ब्रह्मणः-तुल्यौ: equal to Brahmā

• सर्वज्ञौ: all-knowing

• सर्वभाविनौ: capable of all modes of manifestation/assuming all states (all-becoming).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Kumaras
• Brahma

FAQs

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

It establishes the authority of the Kumāras as brahma-vādins and yogic exemplars; such purity (ūrdhva-retas) and jñāna are presented as the inner qualification that makes Linga-upāsanā fruitful, turning worship from mere rite into liberating insight toward Pati (Śiva).

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

By praising all-knowing sages who are “sarva-bhāvin” yet grounded in Brahman-teaching, the verse points to Śiva-tattva as the supreme consciousness that can manifest all states without being bound—mirrored in the yogin who transcends pāśa (bondage) while remaining capable within the world.

What ritualistic or Yogic practice is highlighted here?

Ūrdhva-retas—sublimation of vital force through brahmacarya and yogic restraint—is highlighted as a Pāśupata-aligned discipline supporting jñāna and steadiness for Śiva-upāsanā.