Shloka 13

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

भस्मदिग्धशरीराय भानुसोमाग्निहेतवे श्वेताय श्वेतवर्णाय तुहिनाद्रिचराय च

Transliteration

bhasmadigdhaśarīrāya bhānusomāgnihetave śvetāya śvetavarṇāya tuhinādricarāya ca

Translation

ଭସ୍ମଲିପ୍ତ ଶରୀରଧାରୀ ପ୍ରଭୁଙ୍କୁ ନମସ୍କାର; ସୂର୍ଯ୍ୟ-ଚନ୍ଦ୍ର-ଅଗ୍ନିଙ୍କର ଅନ୍ତର୍ଯ୍ୟାମୀ କାରଣ ଓ ଆଧାରଙ୍କୁ ପ୍ରଣାମ। ଶ୍ୱେତ, ଦୀପ୍ତ ଶ୍ୱେତବର୍ଣ୍ଣ, ହିମାଦ୍ରିରେ ବିଚରଣକାରୀ ଶିବଙ୍କୁ ନମଃ।

Word by Word

• भस्म-दिग्ध-शरीराय: to Him whose body is smeared with sacred ash

• भानु: Sun

• सोम: Moon

• अग्नि: Fire

• हेतवे: to the cause/source

• श्वेताय: to the White One (pure, luminous)

• श्वेत-वर्णाय: to Him of white complexion/hue

• तुहिन-अद्रि: the snow mountain (Himālaya)

• चराय: to the one who roams/dwells

• च: and

Speaker

Suta Goswami (narrating a Shaiva stotra within the discourse)

Characters & Entities

• Shiva
• Surya
• Soma
• Agni
• Himalaya

FAQs

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

It praises Shiva as bhasma-anointed and as the cause of Surya, Soma, and Agni—linking Linga-puja to purity (bhasma), inner illumination (agni), and cosmic governance, making ash and fire-symbolism central to worship.

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

Shiva is portrayed as Pati—the transcendent cause behind the luminaries and fire—yet immanent as the deity who bears bhasma and abides in Himālaya; His “whiteness” signifies stainless consciousness beyond pasha (bondage) that liberates the pashu (soul).

What ritualistic or Yogic practice is highlighted here?

Bhasma-dhāraṇa (application of sacred ash) is implied as a Shaiva observance, aligning the practitioner with Pashupata discipline—remembering impermanence, burning impurities, and fixing awareness on Shiva as the inner Agni.