Shloka 38

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

Devanagari script

संहर्त्रे च पिशङ्गाय अव्ययाय व्ययाय च गङ्गासलिलधाराय आधाराय गुणात्मने

Transliteration

saṃhartre ca piśaṅgāya avyayāya vyayāya ca gaṅgāsaliladhārāya ādhārāya guṇātmane

Translation

السجود للمُفني والمُحلِّل؛ وللربّ ذي اللون الأشقر المائل إلى الحمرة؛ ولغير الفاني، وكذلك لمن يُجري الفناء؛ ولحامل تيار مياه الغانغا المنسابة؛ وللدعامة التي يقوم عليها كل شيء؛ ولمن جوهره لعب الغونات—ومع ذلك فهو «باتي» الأعلى، المتعالي عن كل قيد.

Word by Word

• saṃhartre: to the destroyer/dissolver

• ca: and

• piśaṅgāya: to the tawny-hued one

• avyayāya: to the imperishable one

• vyayāya: to the one who causes decay/dissolution

• ca: and

• gaṅgā-salila-dhārāya: to the bearer of the stream of Ganga’s waters

• ādhārāya: to the support/foundation

• guṇa-ātmane: to him whose nature is constituted of the guṇas (as Lord of prakṛti)

Speaker

Suta Goswami (narrating a Shiva-stuti within the Linga Purana’s discourse)

Characters & Entities

• Shiva
• Ganga

FAQs

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

It functions as a nāma-stuti used in Linga-pūjā: the devotee contemplates Shiva as the cosmic Dissolver and the very Support (ādhāra) of all, stabilizing the mind in Pati-tattva while offering worship to the Linga.

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

Shiva is praised as avyaya (imperishable) yet also vyaya (the power presiding over dissolution), indicating His transcendence of change while governing change—Pati who rules prakṛti and its guṇas without becoming a bound paśu.

What ritualistic or Yogic practice is highlighted here?

Nāma-japa and dhyāna are implied: meditating on Shiva as Gaṅgādhara and Ādhāra supports inner purification and steadiness, aligning with Pāśupata-oriented contemplation of dissolution (saṃhāra) of pāśa (bondage).