Shloka 11

Adhyaya 23: श्वेत-लोहित-पीत-कृष्ण-विश्व-कल्पेषु रुद्रस्वरूप-गायत्री-तत्त्ववर्णनम्

Devanagari script

विज्ञातः स्वेन योगेन तस्मिन्वर्णान्तरे स्थितः ततश् च वामदेवेति ख्यातिं यातो ऽस्मि भूतले

Transliteration

vijñātaḥ svena yogena tasminvarṇāntare sthitaḥ tataś ca vāmadeveti khyātiṃ yāto 'smi bhūtale

Translation

ด้วยอานุภาพโยคะของเราเอง เราจึงเป็นที่รู้จัก และดำรงอยู่ในสภาวะแห่งการปรากฏอีกแบบหนึ่ง จากนั้นบนพื้นพิภพ เราจึงเป็นที่เลื่องลือด้วยนามว่า ‘วามเทวะ’

Word by Word

• विज्ञातः: known/recognized

• स्वेन: by one’s own

• योगेन: by yogic power/discipline

• तस्मिन्: in that

• वर्णान्तरे: in another mode/state/manifest form

• स्थितः: abiding/established

• ततः: from that/thereupon

• च: and

• वामदेवेति: as (the name) Vāmadeva

• ख्यातिम्: fame/renown

• यातः: attained/reached

• अस्मि: I am

• भूतले: on the earth/in the terrestrial realm

Speaker

Suta Goswami (narrating Shiva’s self-description within the Purana’s internal account)

Characters & Entities

• Shiva
• Vamadeva

FAQs

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

It frames Shiva’s name and form (Vāmadeva) as arising from yogic self-manifestation, supporting Linga worship as devotion to the one Pati who reveals himself through specific aspects for the uplift of pashus (souls).

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

Shiva is shown as self-established and self-revealing—known by his own yoga—indicating Pati’s sovereignty beyond pasha (bondage) and his freedom to assume distinct modes without losing transcendence.

What ritualistic or Yogic practice is highlighted here?

The emphasis is on Shiva’s yoga (yogic power/discipline) as the principle behind manifestation; for practitioners, it points to Pashupata-oriented yogic steadiness (samādhāna) that recognizes the Lord’s aspects while remaining anchored in the one Shiva-tattva.