Shloka 46

ब्रह्मनारायणस्तवः — शिवस्य प्रभवत्व-प्रतिपादनम्

Devanagari script

नमः क्षेम्याय वृद्धाय वत्सलाय नमोनमः नमो भूताय सत्याय सत्यासत्याय वै नमः

Transliteration

namaḥ kṣemyāya vṛddhāya vatsalāya namonamaḥ namo bhūtāya satyāya satyāsatyāya vai namaḥ

Translation

ক্ষেমপ্ৰদাতা, প্ৰাচীন, আৰু স্নেহময় প্ৰভুক বাৰে বাৰে নমস্কাৰ। সকলো ভূতৰ আধাৰ, সত্যস্বৰূপ, আৰু সত্য-অসত্যৰ অতীত পৰমেশ্বৰক নমঃ।

Word by Word

• namaḥ: salutations

• kṣemyāya: to the giver of kṣema (welfare, safety, auspicious peace)

• vṛddhāya: to the Ancient/Primordial One

• vatsalāya: to the affectionate, compassionate One (like a parent to a child)

• namo namaḥ: salutations again and again

• bhūtāya: to the Being/Existence, the source of all beings (bhūta)

• satyāya: to the Truth/Real

• satyāsatyāya: to the One beyond both satya (truth) and asatya (untruth), transcending dualities

• vai: indeed

• namaḥ: salutations

Speaker

Suta Goswami (narrating a received Shiva-stuti within the Purva-Bhaga context)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-puja as surrender to Pati (Shiva) who grants kṣema (welfare) and compassion (vātsalya), grounding worship not merely in ritual but in refuge-taking in the Lord who supports all beings.

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

Shiva is praised as Satya (the Real) and also as satyāsatya—transcending the dual categories of true/false—indicating the Supreme beyond conceptual limitation, while still being immanent as the basis of all bhūtas (beings).

What ritualistic or Yogic practice is highlighted here?

The key practice is nāma-japa and stuti (repetitive salutations: “namo namaḥ”), a devotional discipline that supports Pāśupata-oriented inner purification by turning the pashu (bound soul) toward Pati through reverent remembrance.