Shloka 21

Devanagari script

स्तुत्वा च देवमीशानं पुनः सम्पूज्य शङ्करम् ईशानं पुरुषं चैव अघोरं वाममेव च

Transliteration

stutvā ca devamīśānaṃ punaḥ sampūjya śaṅkaram īśānaṃ puruṣaṃ caiva aghoraṃ vāmameva ca

Translation

स्तुत्वा देवमीशानं पुनः सम्पूज्य शङ्करम् । ईशानं पुरुषं चैव अघोरं वाममेव च ॥ (पञ्चवक्त्रस्वरूपेण शिवं ध्यायेत्)

Word by Word

• स्तुत्वा: having praised

• च: and

• देवम्: the Deity/Lord

• ईशानम्: Īśāna (the ruling, transcendent face of Śiva)

• पुनः: again

• सम्पूज्य: having worshipped completely/duly

• शङ्करम्: Śaṅkara (the auspicious one, Śiva)

• ईशानम्: Īśāna aspect

• पुरुषम्: Puruṣa/Tatpuruṣa aspect (the cosmic person, the indwelling Lord)

• च एव: and indeed

• अघोरम्: Aghora aspect (non-terrifying, grace that removes भय and पाश)

• वामम् एव: Vāma/Vāmadeva aspect (the beautiful, sustaining, Śakti-infused form)

• च: and

Speaker

Suta Goswami (narrating Shiva-puja procedure within the Linga Purana discourse)

Characters & Entities

• Shiva
• Shankara
• Ishana
• Tatpurusha
• Aghora
• Vamadeva

FAQs

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

It frames Linga-puja as more than offering rites: the worshipper praises and re-worships Śiva while inwardly aligning with the Pañcabrahma (five-fold) reality of the Linga—recognizing Śiva as Pati who sanctifies the ritual and liberates the pashu from pāśa.

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

Śiva-tattva is presented as multi-aspected yet one: Īśāna (sovereign-transcendent), Tatpuruṣa/Puruṣa (immanent indweller), Aghora (grace that removes fear and impurity), and Vāmadeva (beauty, preservation, Śakti-filled auspiciousness).

What ritualistic or Yogic practice is highlighted here?

A puja-vidhi joined to contemplative yoga: after stuti and formal worship, the sādhaka performs Pañcabrahma-smaraṇa (meditative identification of Śiva’s aspects), a Pāśupata-oriented inner practice supporting purification and release from bondage.