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Shloka 27

स्वेच्छाविग्रहसंभव-प्रतिष्ठाफलवर्णनम् (विविधशिवमूर्तिप्रतिष्ठा, लोक-फल, शिवसायुज्य)

सृष्ट्यन्तरे पुनः प्राप्ते मानवं पदमाप्नुयात् नग्नं चतुर्भुजं श्वेतं त्रिनेत्रं सर्पमेखलम्

sṛṣṭyantare punaḥ prāpte mānavaṃ padamāpnuyāt nagnaṃ caturbhujaṃ śvetaṃ trinetraṃ sarpamekhalam

Kapag dumating muli ang panibagong yugto ng paglikha, ang kaluluwang nakagapos ay muling umaabot sa kalagayang-tao; at saka niya namamasdan ang Panginoon—hubad, may apat na bisig, maputing nagniningning, may tatlong mata, at may pamigkis na ahas—ang Pati na lumuluwag sa pāśa at umaakay sa paśu tungo sa paglaya.

सृष्ट्यन्तरेin another creation-cycle
सृष्ट्यन्तरे:
पुनःagain
पुनः:
प्राप्तेwhen it has arrived/occurred
प्राप्ते:
मानवंhuman (state/condition)
मानवं:
पदम्status, station, state
पदम्:
आप्नुयात्would attain/obtains
आप्नुयात्:
नग्नम्unclad (beyond coverings)
नग्नम्:
चतुर्भुजम्four-armed
चतुर्भुजम्:
श्वेतम्white, luminous
श्वेतम्:
त्रिनेत्रम्three-eyed
त्रिनेत्रम्:
सर्पमेखलम्having a serpent-girdle (serpents as the belt).
सर्पमेखलम्:

Suta Goswami (narrating to the sages of Naimisharanya)

S
Shiva

FAQs

It frames human birth as a renewed opportunity within cyclic creation to turn toward Shiva (Pati) and seek His darshana—an inner orientation that grounds Linga-puja as a means to loosen pasha (bondage) for the pashu (soul).

Shiva is marked by transcendence and sovereignty: ‘unclad’ indicates freedom from limiting coverings (upadhis), ‘three-eyed’ signifies omniscient awareness across time, and the serpent-girdle symbolizes mastery over fear, death, and vital energies—Pati who rules pasha.

The verse primarily highlights Shiva-darshana as the goal; it aligns with Pashupata orientation where disciplined remembrance, purity, and worship of the Linga culminate in recognizing Shiva as the liberating Lord across cycles of srishti.