Shloka 25

अग्नित्रय-पितृवंश-रुद्रसृष्टि-वैराग्योपदेशः

Devanagari script

धर्मो ज्ञानं च वैराग्यम् ऐश्वर्यं शंकरादिह स एव शंकरः साक्षात् पिनाकी नीललोहितः

Transliteration

dharmo jñānaṃ ca vairāgyam aiśvaryaṃ śaṃkarādiha sa eva śaṃkaraḥ sākṣāt pinākī nīlalohitaḥ

Translation

Di sini, Dharma, pengetahuan rohani (jñāna), ketidakmelekatan (vairāgya), dan kedaulatan ilahi (aiśvarya) muncul daripada Śaṅkara. Dialah Śaṅkara yang sebenar—menjelma sebagai Mahādeva Nīlalohita, Tuhan yang memegang Pināka.

Word by Word

• धर्मः: righteous order/duty

• ज्ञानम्: liberating knowledge

• च: and

• वैराग्यम्: dispassion/non-attachment

• ऐश्वर्यम्: divine sovereignty/lordly power

• शंकरात्: from Śaṅkara

• इह: here/in this world

• सः: he

• एव: indeed/alone

• शंकरः: Śaṅkara (the beneficent Lord)

• साक्षात्: directly/in person

• पिनाकी: bearer of the bow Pināka

• नीललोहितः: the blue-and-ruddy one (epithet of Rudra-Śiva)

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Shankara
• Rudra (Nīlalohita)

FAQs

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

It frames Śiva (the Linga’s Lord) as the direct source of dharma, jñāna, vairāgya, and aiśvarya—so Linga-pūjā is not merely devotional, but a means to receive Pati’s grace that loosens pāśa (bondage) and elevates the paśu (soul).

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

Śiva-tattva is presented as personally manifest (sākṣāt) and sovereign—Śaṅkara is not an abstract principle alone, but the living Pati identified through epithets like Pinākī and Nīlalohita, the giver of both ethical order and liberating insight.

What ritualistic or Yogic practice is highlighted here?

The verse highlights the inner fruits sought in Pāśupata-oriented practice—jñāna and vairāgya supported by dharma—implying that disciplined worship and contemplation of Śaṅkara leads to aiśvarya (spiritual mastery) under the Lord’s grace.