Shloka 15

अग्नित्रय-पितृवंश-रुद्रसृष्टि-वैराग्योपदेशः

Devanagari script

सर्वज्ञाः सर्वगा दीर्घा ह्रस्वा वामनकाः शुभाः हिरण्यकेशा दृष्टिघ्ना नित्या बुद्धाश् च निर्मलाः

Transliteration

sarvajñāḥ sarvagā dīrghā hrasvā vāmanakāḥ śubhāḥ hiraṇyakeśā dṛṣṭighnā nityā buddhāś ca nirmalāḥ

Translation

അവർ സർവ്വജ്ഞരും സർവ്വവ്യാപകരും; ചിലപ്പോൾ ദീർഘരൂപം, ചിലപ്പോൾ ഹ്രസ്വരൂപം, ചിലപ്പോൾ വാമനരൂപം—എപ്പോഴും ശുഭകരർ. സ്വർണ്ണകേശികൾ, ദർശകന്റെ ദൃഷ്ടിയെയും കീഴടക്കുന്നവർ; നിത്യർ, ബോധപ്രാപ്തർ, നിർമ്മലസ്വഭാവർ.

Word by Word

• सर्वज्ञाः: all-knowing

• सर्वगा: all-pervading/going everywhere

• दीर्घा: tall/long-formed

• ह्रस्वा: short

• वामनकाः: dwarf-like forms

• शुभाः: auspicious

• हिरण्यकेशा: golden-haired

• दृष्टिघ्ना: destroying/overpowering the gaze (dazzling to behold)

• नित्या: eternal

• बुद्धाः: awakened/fully conscious

• च: and

• निर्मलाः: spotless/pure

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It trains the devotee to meditate on Shiva (Pati) as omniscient and omnipresent, beyond fixed form—tall, short, or dwarf—so Linga worship is directed to the formless Reality that can manifest in any auspicious mode.

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

Shiva-tattva is presented as nitya (eternal), buddha (fully awakened consciousness), and nirmala (stainless), indicating a Lord untouched by pasha (bondage) and capable of pervading all realms while revealing diverse forms for the sake of beings (pashus).

What ritualistic or Yogic practice is highlighted here?

A dhyāna-based practice is implied: contemplate the Linga as the all-pervading, pure, awakened Pati; this supports Pashupata-oriented inner purification (nirmalatā) and steady awareness (buddhatā) during puja and japa.