Shloka 21

आभ्यन्तरध्यान-तत्त्वगणना-चतुर्व्यूहयोगः

Adhyaya 28

Devanagari script

नमस्कारेण सततं गौरवात्परमेष्ठिनः सर्वं तु खल्विदं ब्रह्म सर्वो वै रुद्र ईश्वरः

Transliteration

namaskāreṇa satataṃ gauravātparameṣṭhinaḥ sarvaṃ tu khalvidaṃ brahma sarvo vai rudra īśvaraḥ

Translation

بالمواظبة على السجود والتحية الموقّرة للباراميشثين، الربّ الأعلى، يُدرَك: إن كلَّ هذا حقًّا هو براهْمان؛ وإن براهْمان كلَّه هو رودرا بعينه، الإيشڤارا—الباتي الذي يَسري في كل شيء ويحكم كلَّ باشو (النفوس) وما عليها من پاشا (القيود).

Word by Word

• नमस्कारेण: by salutation/obeisance

• सततं: constantly, always

• गौरवात्: with reverence, from honoring

• परमेष्ठिनः: of the Supreme Lord, the Highest (Parameṣṭhin)

• सर्वं: all

• तु: indeed/but

• खलु: surely, verily

• इदं: this (manifest universe)

• ब्रह्म: Brahman, the Absolute

• सर्वो: the whole/entirety

• वै: indeed, certainly

• रुद्रः: Rudra (Shiva)

• ईश्वरः: Lord, sovereign controller (Pati).

Speaker

Suta Goswami (narrating the Linga Purana’s Shaiva doctrine to the sages at Naimisharanya)

Characters & Entities

• Rudra (Shiva)
• Brahman
• Parameṣṭhin (Supreme Lord)

FAQs

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

It grounds Linga-puja in non-dual Shaiva insight: worship is not merely external—by continual namaskara the devotee recognizes that the entire cosmos (idam) is Brahman and that Brahman is Rudra, the very reality signified by the Linga.

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

Shiva is affirmed as Īśvara (Pati), identical with Brahman and all-pervasive; he is not one deity among many but the supreme controller and inner essence of all that appears.

What ritualistic or Yogic practice is highlighted here?

Satata-namaskara—unceasing reverential salutation—functions as a Pashupata-aligned practice of devotion and recollection that loosens pasha (bondage) by fixing awareness on Rudra as the supreme Brahman.