Shloka 56

ब्रह्मनारायणस्तवः — शिवस्य प्रभवत्व-प्रतिपादनम्

Devanagari script

प्रमोदाय संमोदाय यतिवेद्याय ते नमः अनामयाय सर्वाय महाकालाय वै नमः

Transliteration

pramodāya saṃmodāya yativedyāya te namaḥ anāmayāya sarvāya mahākālāya vai namaḥ

Translation

আনন্দস্বরূপ, সমবেত আনন্দদাতা আপনাকে নমস্কার; যতিদের দ্বারা জ্ঞেয় প্রভুকে নমস্কার। নিরাময়, সর্বব্যাপী, মহাকাল শিবকে নিশ্চয়ই নমস্কার।

Word by Word

• प्रमोदाय: to the One who is bliss/delight

• संमोदाय: to the One who grants rejoicing/collective joy

• यतिवेद्याय: to the One knowable by yatis (renunciant yogins)

• ते: to You

• नमः: salutation

• अनामयाय: to the disease-less/affliction-removing One

• सर्वाय: to the All/All-pervading One

• महाकालाय: to Mahākāla (Great Time, Lord of time and death)

• वै: indeed/assuredly

• नमः: salutation

Speaker

Suta Goswami (narrating a traditional Shiva-stuti/namavali within the Purva-Bhaga narrative)

Characters & Entities

• Shiva

FAQs

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

It functions as a namaskara-mantra within Shiva’s praise: invoking Shiva as bliss (pramoda), yogin-accessible reality (yativedya), and Mahākāla. In Linga-puja, such names align the pashu (individual soul) toward Pati (Shiva) and loosen pasha (bondage) through remembrance and devotion.

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

Shiva is presented as Sarva (all-pervading) and Mahākāla (the Lord of Time), indicating transcendence over birth-death while also immanent as joy and well-being. He is knowable to yatis—signaling Shiva-tattva as realizable through disciplined yogic insight, not merely conceptual belief.

What ritualistic or Yogic practice is highlighted here?

The epithet yativedya points to yogic realization—Pashupata-oriented renunciation, meditation, and japa of Shiva-namas. Ritually, it supports nama-japa during Linga-archana as a healing (anāmaya) and time-transcending (Mahākāla) contemplation.