Shloka 10

देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः

Devanagari script

यत्र तिष्ठति तद्ब्रह्म योगेन तु समन्वितम् तस्माद्धि देवदेवेशम् ईशानं प्रभुमव्ययम्

Transliteration

yatra tiṣṭhati tadbrahma yogena tu samanvitam tasmāddhi devadeveśam īśānaṃ prabhumavyayam

Translation

حيثما يقيم «ذلك» (الواقع الأسمى)، فهناك يكون البَرَهْمَن، متحدًا باليوغا اتحادًا لا انفصام له. لذلك ينبغي تبجيل إيشانا (Īśāna)، ربَّ أرباب الآلهة، السيّد المهيمن الذي لا يفنى.

Word by Word

• yatra: where

• tiṣṭhati: abides/stands

• tat: That (Supreme Principle)

• brahma: Brahman/the Absolute

• yogena: with Yoga/through yogic union

• tu: indeed

• samanvitam: conjoined/endowed

• tasmāt: therefore

• hi: surely

• devadeveśam: Lord of the gods of gods (supreme deity)

• īśānam: Īśāna (Shiva as the supreme ruler)

• prabhum: Lord/Master

• avyayam: imperishable/unchanging

Speaker

Suta Goswami (narrating the Purana; presenting the doctrine of Shiva as Pati)

Characters & Entities

• Brahman
• Ishana (Shiva)

FAQs

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

It identifies the true locus of the Linga’s meaning: wherever Shiva (Īśāna) is realized through Yoga, there Brahman is present; Linga worship is thus a yogic approach to the imperishable Pati.

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

Shiva is presented as Īśāna—Devadeveśa, the imperishable Prabhu—indicating Pati-tattva: the transcendent Lord who remains unchanged while sustaining realization of Brahman through Yoga.

What ritualistic or Yogic practice is highlighted here?

The verse foregrounds Yoga as the means of union and recognition of Brahman in Shiva—aligned with Pāśupata-oriented inner practice that dissolves pasha (bondage) for the pashu (soul) by turning toward Pati.