Shloka 27

उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना

Devanagari script

काष्ठकूटश् चतुःषष्ट्या सुकेशो वृषभस् तथा विरूपाक्षश् च भगवान् चतुःषष्ट्या सनातनः

Transliteration

kāṣṭhakūṭaś catuḥṣaṣṭyā sukeśo vṛṣabhas tathā virūpākṣaś ca bhagavān catuḥṣaṣṭyā sanātanaḥ

Translation

ในวัฏจักรนามหกสิบสี่ พระองค์ได้รับสรรเสริญว่า กาษฐกูฏะ สุเกศะ วฤษภะ และวิรูปากษะ; และในบัญชีเดียวกันนั้น พระองค์คือภควาน สนาตนะ ผู้เป็นนิรันดร์.

Word by Word

• काष्ठकूटः: Kāṣṭhakūṭa (the firm/unyielding summit

• चतुःषष्ट्या: in the sixty-fourfold enumeration/by sixty-four

• सुकेशः: Sukeśa (the one of beautiful hair

• वृषभः: Vṛṣabha (the Bull

• तथा: and also

• विरूपाक्षः: Virūpākṣa (the many/varied-eyed one

• च: and

• भगवान्: Bhagavān (the Lord possessing divine sovereignty)

• सनातनः: Sanātana (the Eternal, beginningless and endless)

Speaker

Suta Goswami (narrating a Shiva-nama section to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It functions as a Shiva-nāma (name-recitation) verse: by invoking Shiva as Bhagavān and Sanātana, the worshipper fixes the mind on the Linga as the eternal Pati—beyond change—making nāma-japa a direct aid to Linga-upāsanā.

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

By calling Him Virūpākṣa (all-seeing) and Sanātana (eternal), it points to Shiva-tattva as the supreme conscious Lord (Pati) who transcends time and yet perceives all states of pashus (souls) bound by pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Nāma-parāyaṇa (systematic recitation of Shiva’s names) is highlighted; as a Pāśupata-oriented discipline it supports concentration (dhāraṇā) on the Lord as the eternal Pati and purifies the bonds (pāśas) through devotion and remembrance.