Shloka 22

मेरुवर्णनम्—प्रमाण, दिग्विभाग, देवपुरी-विमान-निवासाः

Devanagari script

तस्मिन्महाभुजः शर्वः सोमसूर्याग्निलोचनः सिंहासने मणिमये देव्यास्ते षण्मुखेन च

Transliteration

tasminmahābhujaḥ śarvaḥ somasūryāgnilocanaḥ siṃhāsane maṇimaye devyāste ṣaṇmukhena ca

Translation

അവിടെ മഹാബാഹുവായ ശർവ്വൻ—ചന്ദ്രൻ, സൂര്യൻ, അഗ്നി എന്നിങ്ങനെ മൂന്നു നേത്രങ്ങളുള്ളവൻ—മണിമയ സിംഹാസനത്തിൽ ദേവിയോടൊപ്പം വിരാജിച്ചിരുന്നു; കൂടെ ഷൺമുഖൻ (കാർത്തികേയൻ)യും ഉണ്ടായിരുന്നു.

Word by Word

• तस्मिन्: there/in that place

• महाभुजः: mighty-armed

• शर्वः: Śarva (Shiva, the Auspicious Destroyer of bondage)

• सोम: Moon

• सूर्य: Sun

• अग्नि: Fire

• लोचनः: eyed/one whose eyes are

• सिंहासने: on a lion-throne/royal seat

• मणिमये: made of gems, jewel-like

• देव्याः: with the Goddess (Devī/Śakti)

• आस्ते: sat/abided

• षण्मुखेन: with the six-faced one (Ṣaṇmukha/Skanda)

• च: and

Speaker

Suta Goswami (narrating to the sages of Naimisharanya, reporting the scene described in the Linga Purana narrative)

Characters & Entities

• Shiva
• Parvati
• Skanda (Kartikeya)

FAQs

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

It frames Shiva as Pati—the cosmic Lord whose awareness pervades all (Moon, Sun, Fire as eyes). In Linga-puja, this supports meditating on the Linga as the all-seeing consciousness that loosens pasha (bondage) for the pashu (soul).

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

Shiva-tattva is presented as sovereign and cosmic: His “three eyes” are not merely physical but signify omniscience and governance of time, illumination, and transformative power—grounding Siddhanta’s view of Shiva as the supreme Pati.

What ritualistic or Yogic practice is highlighted here?

A dhyāna (contemplative visualization) practice is implied: worshippers may meditate on Shiva seated with Śakti, with the tri-locana symbolism (Moon-Sun-Fire) to stabilize awareness and orient the pashu toward liberation through Pashupata-aligned devotion.