Shloka 19

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

सनत्कुमारसारङ्गम् आरणाय महात्मने लोकाक्षिणे त्रिधामाय नमो विरजसे सदा

Transliteration

sanatkumārasāraṅgam āraṇāya mahātmane lokākṣiṇe tridhāmāya namo virajase sadā

Translation

Sembah sujud senantiasa kepada Yang Tanpa Noda—yang dipuji oleh Sanatkumāra dan para resi; yang bersemayam dalam kesunyian rimba suci; Tuhan Yang Berjiwa Agung, Mata bagi segala alam; dan yang bersinar sebagai Tridhāma, Kediaman Tiga yang melampaui tiga keadaan.

Word by Word

• sanatkumāra: Sanatkumāra (eternal sage)

• sāraṅgam: the one hymned/celebrated (as a noble deer-like swift protector—an epithet used in praise)

• āraṇāya: dwelling in the forest/solitude (āraṇya)

• mahātmane: to the Great-Souled (Mahātman)

• lokākṣiṇe: to the Eye of the worlds, the all-seeing witness

• tridhāmāya: to the One whose abode/light is threefold (three states/three worlds)

• namaḥ: salutation

• virajase: to the Stainless, passionless, beyond rajas (vīrajas)

• sadā: always

Speaker

Suta Goswami (narrating a hymn within the Purva-Bhaga context)

Characters & Entities

• Shiva
• Sanatkumara

FAQs

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

It frames Linga-worship as devotion to the formless, stainless Pati (Lord) who witnesses all worlds; the Linga is approached as the all-seeing Lokākṣi, not merely as a limited icon.

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

Shiva is praised as virajasa—beyond rajas and impurity—established as the inner witness (Eye of the worlds) and as tridhāman, the transcendent ground underlying the three states/worlds, the Pati who liberates the pashu from pāśa.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes continuous remembrance and salutation (sadā namaḥ) aligned with Pāśupata-oriented contemplation of Shiva as the all-seeing witness in solitude (āraṇya), supporting inner renunciation and steady japa/dhyāna.