Shloka 2
एकोनविंशतिशिवावतारवर्णनम्
Description of the Nineteen Manifestations/Avatāras of Śiva
तत्रापि मम पुत्राश्च भृग्वाद्याः श्रुतिसंमिताः । बलबन्धुर्नरामित्रः केतुशृंगस्तपोधनः
tatrāpi mama putrāśca bhṛgvādyāḥ śrutisaṃmitāḥ | balabandhurnarāmitraḥ ketuśṛṃgastapodhanaḥ
“在那里，我的诸子——以婆利古（Bhṛgu）为首——皆与吠陀的权威完全相应。（其中有）巴拉班度（Balabandhu）、那罗密多罗（Narāmitra）、计都室陵伽（Ketuśṛṅga）与苦行财者（Tapodhana）。”
Suta Goswami
Tattva Level: pashu
Sthala Purana: Not a Jyotirliṅga passage; it enumerates Veda-aligned sages (śruti-saṃmitāḥ) in the Himalayan setting, emphasizing preservation of śruti-dharma as the ground for Śaiva practice.
Significance: Highlights the ideal of śruti-conformity for Śaiva devotees: authentic devotion is not anti-Vedic but harmonized with śruti and tapas.
FAQs
It highlights that true spiritual authority is Śruti-aligned: even exalted lineages and sages are praised when their conduct and knowledge remain consistent with the Vedas, which in Shaiva Siddhanta supports disciplined devotion (bhakti) and right practice (ācāra) toward Pati, Shiva.
By stressing ‘śruti-saṃmita’ (Veda-consistent), the verse frames Shiva worship—especially Saguna forms like the Linga—as legitimate and spiritually fruitful when performed according to scriptural injunctions and with purity, humility, and tapas.
The implied takeaway is Śruti-guided sādhana: regular japa of the Panchakshara (Om Namaḥ Śivāya), disciplined tapas, and scripturally aligned Shiva-pūjā (often including bhasma/Tripuṇḍra and Rudrāksha where appropriate).