Shloka 72

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

Devanagari script

मम चैतानि नामानि नित्यं प्रसवधर्मिणः यः कः स इति दुःखार्तैर् दृश्यते यतिभिः शिवः

Transliteration

mama caitāni nāmāni nityaṃ prasavadharmiṇaḥ yaḥ kaḥ sa iti duḥkhārtair dṛśyate yatibhiḥ śivaḥ

Translation

هذه حقًّا أسمائي، الدائمةُ الفاعليةِ في إظهار (العوالم) وإنجابها. وحين تُبتلى الكائنات بالألم فتسأل: «من هو—ما هو؟»، فإن ذلك شيفا نفسه، الباتي (الربّ)، يُشاهَد على يد اليَتيّين (الزهاد الرائين).

Word by Word

• मम (mama): of Me

• च (ca): and/indeed

• एतानि (etāni): these

• नामानि (nāmāni): names

• नित्यम् (nityam): always/ever

• प्रसवधर्मिणः (prasavadharmiṇaḥ): having the nature of bringing forth/manifesting (creation)

• यः (yaḥ): who

• कः (kaḥ): who/what (as an inquiry)

• सः (saḥ): He

• इति (iti): thus

• दुःखार्तैः (duḥkhārtaiḥ): by those distressed with suffering

• दृश्यते (dṛśyate): is seen/is beheld

• यतिभिः (yatibhiḥ): by ascetics/renunciants

• शिवः (śivaḥ): Śiva (the auspicious Lord)

Speaker

Suta Goswami (narrating the teaching on Shiva’s names within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva’s names as living pointers to Pati—the ever-manifesting Lord—so nāma-japa and Linga-upāsanā become direct means to recognize Shiva when the pashu (bound soul) is pressed by duḥkha and seeks refuge.

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

Shiva is presented as prasava-dharmī—one whose power is ceaseless manifestation—yet knowable to yatis through inner vision; He is Pati who is recognized when the soul questions the source behind suffering and existence.

What ritualistic or Yogic practice is highlighted here?

It implies nāma-smaraṇa/japa joined with yati-dharma (tapas, vairāgya, and inward contemplation), aligning with a Pāśupata orientation where bondage (pāśa) is loosened by turning the mind to Pati through His names.