Shloka 20

सूर्यरश्मिस्वरूपकथनम्

Surya-Rashmi Svarupa Kathana

Devanagari script

सुषुम्नो हरिकेशश् च विश्वकर्मा तथैव च विश्वव्यचाः पुनश्चाद्यः संनद्धश् च ततः परः

Transliteration

suṣumno harikeśaś ca viśvakarmā tathaiva ca viśvavyacāḥ punaścādyaḥ saṃnaddhaś ca tataḥ paraḥ

Translation

وہ سُشُمنّا ہے، ہری کیش ہے، نیز وِشوکرما بھی؛ اور وِشوویچا بھی۔ پھر وہی آدی ہے، اور اس سے پرے وہ سنّددھ—مکمل طور پر آراستہ پروردگار—ہے۔

Word by Word

• सुषुम्नः: Suṣumnā—subtle central channel / inner path

• हरिकेशः: Hari-keśa—one with radiant (golden/greenish) hair, the splendid-tressed Lord

• विश्वकर्मा: Viśvakarmā—maker of the universe, cosmic architect

• तथैव: likewise, also

• विश्वव्यचाः: Viśvavyacāḥ—one who pervades the whole universe

• पुनः: again, further

• च: and

• आद्यः: Ādya—primordial, first cause

• संनद्धः: Saṃnaddha—well-girded, fully equipped/arrayed (ever prepared)

• ततः परः: beyond that, transcending all

Speaker

Suta Goswami (narrating Shiva-names within the Purana’s discourse to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

By listing Shiva as the all-pervading (Viśvavyacāḥ) and primordial (Ādya), the verse supports Linga worship as worship of Pati—the transcendent-yet-immanent Lord present in every form, while the Linga serves as the stable symbol of that boundless Presence.

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

Shiva is portrayed as both the inner reality (Suṣumna—subtle spiritual axis) and the cosmic governor/creator-function (Viśvakarmā), indicating Pati as simultaneously transcendent (tataḥ paraḥ—beyond all) and immanent (pervading the universe).

What ritualistic or Yogic practice is highlighted here?

The name Suṣumna points to yogic interiorization—turning awareness inward through the central channel (suṣumnā) as part of Shaiva yoga/Pāśupata discipline, aligning the pashu (soul) toward Pati by loosening pasha (bondage).