Shloka 106

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

Devanagari script

द्वे तनू तव रुद्रस्य वेदज्ञा ब्राह्मणा विदुः घोराप्यन्या शिवाप्यन्या ते प्रत्येकमनेकधा

Transliteration

dve tanū tava rudrasya vedajñā brāhmaṇā viduḥ ghorāpyanyā śivāpyanyā te pratyekamanekadhā

Translation

ഹേ രുദ്രാ! വേദജ്ഞ ബ്രാഹ്മണർ അറിയുന്നു—നിനക്കു രണ്ടു തനുക്കൾ ഉണ്ട്: ഒന്ന് ഘോരവും മറ്റൊന്ന് ശിവവും (മംഗളപ്രദം); അവ രണ്ടും തത്തത്തായ രീതിയിൽ അനേകരൂപമായി പ്രത്യക്ഷമാകുന്നു।

Word by Word

• dve: two

• tanū: bodies/embodiments

• tava: your

• rudrasya: of Rudra

• vedajñāḥ: knowers of the Veda

• brāhmaṇāḥ: Brāhmaṇas

• viduḥ: know/declare

• ghorā api: indeed (one is) Ghōra/fierce

• anyā: another

• śivā api: indeed (one is) Śiva/auspicious

• te: those (two)

• pratyekam: each separately

• anekadhā: in many ways/many forms

Speaker

Suta Goswami (narrating the Linga Purana to the sages; verse framed as Vedic testimony about Rudra)

Characters & Entities

• Rudra
• Shiva
• Brahmanas

FAQs

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

It clarifies that the one Lord (Pati) is approached through both fierce (Ghōra) and auspicious (Śiva) dimensions—so Linga-pūjā can include protection and removal of Pāśa (bondage) as well as the granting of grace (anugraha).

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

Śiva-tattva is non-dual in essence yet twofold in expression: Ghōra represents the Lord’s transformative, bond-cutting power, while Śiva represents the Lord’s benevolent, liberating grace—both manifesting as many forms for the sake of the paśus (souls).

What ritualistic or Yogic practice is highlighted here?

It supports a Pāśupata-oriented view of practice: worship and discipline aim at loosening Pāśa through Rudra’s Ghōra power and attaining mokṣa through Śiva’s anugraha, often integrated in mantra-japa and Linga-pūjā.