Shloka 21

अग्नित्रय-पितृवंश-रुद्रसृष्टि-वैराग्योपदेशः

Devanagari script

निष्कलस्यात्मनः शम्भोः स्वेच्छाधृतशरीरिणः शं रुद्रः सर्वभूतानां करोति घृणया यतः

Transliteration

niṣkalasyātmanaḥ śambhoḥ svecchādhṛtaśarīriṇaḥ śaṃ rudraḥ sarvabhūtānāṃ karoti ghṛṇayā yataḥ

Translation

నిష్కలమైన, నిరాకారమైన స్వరూపుడైన శంభువు స్వేచ్ఛతో శరీరాన్ని ధరించి, కరుణతో సమస్త భూతాలకు శుభమంగళం కలిగిస్తాడు; అందుకే ఆయన ‘రుద్రుడు’ అని పిలువబడతాడు।

Word by Word

• निष्कलस्य: of the partless/formless

• आत्मनः: of the very Self/nature

• शम्भोः: of Śambhu (the Auspicious One)

• स्वेच्छा: by His own will

• धृत-शरीरिणः: of Him who bears/assumes a body

• शम्: welfare/auspiciousness

• रुद्रः: Rudra

• सर्व-भूतानाम्: of all beings

• करोति: makes/does

• घृणया: out of compassion

• यतः: because/for this reason

Speaker

Suta Goswami (narrating the doctrine of Shiva’s nature within the Purva-Bhaga discourse)

Characters & Entities

• Shiva
• Rudra
• Shambhu

FAQs

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

It grounds Linga-worship in Shiva’s niṣkala reality: the Linga points to the formless Pati who, by compassion, voluntarily manifests form to grant śam (auspicious welfare) to all beings.

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

Shiva is niṣkala (partless, beyond form) in essence, yet svecchādhṛtaśarīrin (assuming embodiment by free will). This expresses the Shaiva Siddhanta balance of transcendence and immanence—Pati remains untouched while bestowing grace.

What ritualistic or Yogic practice is highlighted here?

The verse highlights anugraha (divine grace) as the inner basis of practice: Pashupata-oriented puja and yoga are effective because Rudra compassionately turns toward all bhūtas, making śivam/śam possible for the bound pashu.