Shloka 21

Adhyaya 63: Daksha’s Progeny, Kashyapa’s Offspring, and the Rishi-Vamshas that Sustain the Worlds

Devanagari script

हरश् च बहुरूपश् च त्र्यंबकश् च सुरेश्वरः सावित्रश् च जयन्तश् च पिनाकी चापराजितः

Transliteration

haraś ca bahurūpaś ca tryaṃbakaś ca sureśvaraḥ sāvitraś ca jayantaś ca pinākī cāparājitaḥ

Translation

हरश्च बहुरूपश्च त्र्यम्बकश्च सुरेश्वरः। सावित्रश्च जयन्तश्च पिनाकी चापराजितः॥

Word by Word

• हरः (Haraḥ): the Remover (of sin, sorrow, and bonds)

• बहुरूपः (Bahurūpaḥ): the many‑formed, manifesting as all forms

• त्र्यम्बकः (Tryambakaḥ): the three‑eyed Lord (seer of past, present, future

• सुरेश्वरः (Sureśvaraḥ): Lord of the devas

• सावित्रः (Sāvitraḥ): pertaining to Savitṛ/Gāyatrī, the Vedic illuminator and sanctifying power

• जयन्तः (Jayantaḥ): victorious, triumphant

• पिनाकी (Pinākī): wielder of the bow Pināka

• अपराजितः (Aparājitaḥ): unconquered, invincible

Speaker

Suta Goswami (reciting the Shiva Sahasranama to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Devas
• Savitri (Gayatri)

FAQs

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

It functions as a set of potent nāmas for japa during liṅga-pūjā, praising Shiva as Pati—Hara who removes pasha and Aparājita who cannot be overcome—thereby orienting worship toward liberation of the pashu (soul).

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

Shiva is presented as both transcendent and immanent: Bahurūpa (all forms) yet sovereign (Sureśvara), the all-seeing Tryambaka whose jñāna burns ignorance, and the invincible Aparājita who alone can sever bondage.

What ritualistic or Yogic practice is highlighted here?

Nāma-japa (recitation of Shiva’s names) integrated with Vedic sanctity (Sāvitra/Gāyatrī resonance) is implied—supporting Pāśupata-oriented sādhana where mantra and worship purify the pashu and loosen pasha.