Shloka 32

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

Devanagari script

सर्वे सहस्रहस्ताश् च जटामुकुटधारिणः चन्द्ररेखावतंसाश् च नीलकण्ठास् त्रिलोचनाः

Transliteration

sarve sahasrahastāś ca jaṭāmukuṭadhāriṇaḥ candrarekhāvataṃsāś ca nīlakaṇṭhās trilocanāḥ

Translation

Silang lahat ay may sanlibong kamay; may koronang jaṭā, ang putong ng buhol-buhol na buhok; pinalamutian ng tanda ng gasuklay na buwan; at nag-anyong bughaw ang lalamunan at may tatlong mata—taglay ang mga tanda ng Kataas-taasang Pati, si Śiva.

Word by Word

• सर्वे: all

• सहस्रहस्ताः: thousand-handed, many-armed

• च: and

• जटामुकुटधारिणः: wearers of a crown/diadem of matted hair

• चन्द्ररेखावतंसाः: adorned with the crescent-moon mark/ornament

• च: and

• नीलकण्ठाः: blue-throated (bearing the sign of the poison held for the world)

• त्रिलोचनाः: three-eyed (possessing the eye of jñāna that burns bondage)

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It presents the recognizable lakṣaṇas (marks) of Śiva—jaṭā, candra, nīlakaṇṭha, and trilocana—through which devotees contemplate the Linga as Pati, the supreme Lord whose presence permeates all his manifestations.

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

By attributing the crescent, blue throat, and third eye, the verse points to Śiva as Pati: the cosmic protector who contains विष (poison) for the worlds, and the omniscient consciousness whose jñāna burns pasha (bondage) and illumines the pashu (soul).

What ritualistic or Yogic practice is highlighted here?

It supports dhyāna (iconic meditation) used in Śiva-pūjā and Pāśupata-oriented contemplation—fixing the mind on Śiva’s attributes (trilocana, nīlakaṇṭha, candra) as aids for inner purification and release from pasha.