Shloka 82

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

अजवक्त्रो हयवक्त्रो गजवक्त्रो ऽर्ध्ववक्त्रकः इत्याद्याः परिवार्येशं लक्ष्यलक्षणवर्जिताः

Transliteration

ajavaktro hayavaktro gajavaktro 'rdhvavaktrakaḥ ityādyāḥ parivāryeśaṃ lakṣyalakṣaṇavarjitāḥ

Translation

“Berwajah kambing, berwajah kuda, berwajah gajah, berwajah mendongak ke atas,” dan bentuk-bentuk pengiring yang lain disebut mengelilingi Tuhan; namun Īśa sendiri—Pati yang melampaui segala—tiada mempunyai “tanda” yang dapat digenggam atau ciri penentu; melampaui segala isyarat dan sifat yang membatasi.

Word by Word

• अज-वक्त्रः: goat-faced

• हय-वक्त्रः: horse-faced

• गज-वक्त्रः: elephant-faced

• ऊर्ध्व-वक्त्रकः: upward-faced (one whose face is turned upward)

• इति-आद्याः: thus and so forth

• परिवारि: attendants/retinue

• ईशम्: the Lord (Īśa/Śiva)

• लक्ष्य: an object/aim that can be pointed out

• लक्षण: defining mark/characteristic

• वर्जिताः: devoid of, free from

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva (Isha)

FAQs

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

It distinguishes between depictable attendant forms (parivāra/gaṇa imagery) and the Linga’s core teaching: Śiva as Pati is ultimately “lakṣya-lakṣaṇa-varjita,” beyond all objectifiable marks—so the Linga points to the transcendent, not merely a form.

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

Śiva-tattva is presented as Īśa who cannot be confined by defining features (lakṣaṇa) or reduced to an object of perception (lakṣya); forms may appear in His retinue, but His essential reality surpasses all limiting attributes.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata-oriented contemplation: while performing pūjā with forms and symbols, the sādhaka meditates on Śiva as the attributeless Pati, loosening pāśa (bondage) over the paśu (soul) through non-objectifying awareness.