Shloka 32

प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा

Devanagari script

सुहोत्रः कङ्कणश्चैव लोकाक्षिर् मुनिसत्तमाः जैगीषव्यो महातेजा भगवान् दधिवाहनः

Transliteration

suhotraḥ kaṅkaṇaścaiva lokākṣir munisattamāḥ jaigīṣavyo mahātejā bhagavān dadhivāhanaḥ

Translation

സുഹോത്രനും കങ്കണനും; കൂടാതെ മുനികളിൽ ശ്രേഷ്ഠനായ ലോകാക്ഷി; മഹാതേജസ്സുള്ള ജൈഗീഷവ്യ; പിന്നെ പൂജ്യനായ ഭഗവാൻ ദധിവാഹന—(ഇവരാണ്).

Word by Word

• सुहोत्रः (suhotraḥ): Suhotra (a sage’s name)

• कङ्कणः (kaṅkaṇaḥ): Kaṅkaṇa (a sage’s name)

• च एव (ca eva): and indeed

• लोकाक्षिः (lokākṣiḥ): Lokākṣi (a sage’s name)

• मुनिसत्तमाः (munisattamāḥ): the best among sages

• जैगीषव्यः (jaigīṣavyaḥ): Jaigīṣavya (a sage’s name, famed in yogic lore)

• महातेजाः (mahā-tejāḥ): of great spiritual radiance

• भगवान् (bhagavān): venerable, blessed one

• दधिवाहनः (dadhivāhanaḥ): Dadhivāhana (a sage’s name

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Suhotra
• Kaṅkaṇa
• Lokākṣi
• Jaigīṣavya
• Dadhivāhana

FAQs

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

This verse situates Linga-centered Shaiva teaching within an authenticated rishi-paramparā (sage lineage), implying that Linga worship and Shiva-names are transmitted through realized seers, not mere speculation.

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

Indirectly: by naming mahā-tejasvin sages, it indicates that Shiva-tattva is approached through tapas, jñāna, and yogic realization—where the Pati (Shiva) is known by the purified pashu (soul) as bonds (pāśa) are attenuated.

What ritualistic or Yogic practice is highlighted here?

The verse itself lists sages, but the inclusion of Jaigīṣavya (renowned for yogic attainment) points to Pāśupata-oriented discipline—tapas and yoga as supports for Linga-upāsanā and Shiva-nāma recitation.