Shloka 26

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

Devanagari script

सर्वरूपा तथा चेमे संवृत्ता मम पुत्रकाः चत्वारस्ते मया ख्याताः पुत्र वै लोकसंमताः

Transliteration

sarvarūpā tathā ceme saṃvṛttā mama putrakāḥ catvāraste mayā khyātāḥ putra vai lokasaṃmatāḥ

Translation

于是，这些众生具足一切形相；他们是我的儿子。那四位由我亲自宣示为真子，亦为诸世界所承认与接纳。

Word by Word

• sarva-rūpāḥ: of all forms, multiform

• tathā: thus/so

• ca: and

• ime: these

• saṃvṛttāḥ: have become, came to be

• mama: my

• putrakāḥ: sons/offspring

• catvāraḥ: four

• te: they/those

• mayā: by me

• khyātāḥ: proclaimed, made known

• putra: O son (address)/son

• vai: indeed

• loka-saṃmatāḥ: approved by the worlds, universally recognized

Speaker

Suta Goswami (narrating the Purva-Bhaga creation account; internal voice attributed to the Creator/Brahma in context)

Characters & Entities

• Brahma
• Pati (Shiva)

FAQs

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

By affirming that the progeny become “sarvarūpa” (multiform and universally operative), the verse supports the Shaiva view that the cosmos functions through diverse forms while being governed by the one Pati (Shiva), whose Linga is worshipped as the formless ground of all forms.

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

Indirectly, it frames manifest multiplicity (many forms and many beings) as a recognized cosmic order; in Shaiva Siddhanta this points to Pati as the transcendent-immanent Lord who presides over the emergence of forms, while remaining distinct from Pashu (souls) and Pasha (bonds).

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this verse; the takeaway is contemplative: in Pashupata-oriented reflection, one recognizes the multiform world as ordered and ultimately dependent on Pati, which supports Linga-dhyana (meditation on the Linga as the source beyond name and form).