Shloka 2
एकोनविंशतिशिवावतारवर्णनम्
Description of the Nineteen Manifestations/Avatāras of Śiva
तत्रापि मम पुत्राश्च भृग्वाद्याः श्रुतिसंमिताः । बलबन्धुर्नरामित्रः केतुशृंगस्तपोधनः
tatrāpi mama putrāśca bhṛgvādyāḥ śrutisaṃmitāḥ | balabandhurnarāmitraḥ ketuśṛṃgastapodhanaḥ
«Там же и мои сыновья — начиная с Бхригу — пребывали в полном согласии с авторитетом Вед. (Среди них были) Балабандху, Нарамитра, Кетушринга и Таподхана».
Suta Goswami
Tattva Level: pashu
Sthala Purana: Not a Jyotirliṅga passage; it enumerates Veda-aligned sages (śruti-saṃmitāḥ) in the Himalayan setting, emphasizing preservation of śruti-dharma as the ground for Śaiva practice.
Significance: Highlights the ideal of śruti-conformity for Śaiva devotees: authentic devotion is not anti-Vedic but harmonized with śruti and tapas.
FAQs
It highlights that true spiritual authority is Śruti-aligned: even exalted lineages and sages are praised when their conduct and knowledge remain consistent with the Vedas, which in Shaiva Siddhanta supports disciplined devotion (bhakti) and right practice (ācāra) toward Pati, Shiva.
By stressing ‘śruti-saṃmita’ (Veda-consistent), the verse frames Shiva worship—especially Saguna forms like the Linga—as legitimate and spiritually fruitful when performed according to scriptural injunctions and with purity, humility, and tapas.
The implied takeaway is Śruti-guided sādhana: regular japa of the Panchakshara (Om Namaḥ Śivāya), disciplined tapas, and scripturally aligned Shiva-pūjā (often including bhasma/Tripuṇḍra and Rudrāksha where appropriate).