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Shloka 29

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

वरीयान् वरदो वन्द्यः शङ्करः परमेश्वरः गङ्गाधरः शूलधरः परार्थैकप्रयोजनः

varīyān varado vandyaḥ śaṅkaraḥ parameśvaraḥ gaṅgādharaḥ śūladharaḥ parārthaikaprayojanaḥ

Er ist der Vortrefflichste; der Spender von Gaben; aller Verehrung würdig—Śaṅkara, der höchste Herr. Er trägt die Gaṅgā und führt den Dreizack; sein einziger Zweck ist das Wohl der anderen: die Befreiung gebundener Seelen durch Gnade.

वरीयान् (varīyān)most excellent, supreme
वरीयान् (varīyān):
वरदः (varadaḥ)giver of boons, granter of grace
वरदः (varadaḥ):
वन्द्यः (vandyaḥ)worthy of worship, venerable
वन्द्यः (vandyaḥ):
शङ्करः (śaṅkaraḥ)Shankara, the auspicious one
शङ्करः (śaṅkaraḥ):
परमेश्वरः (parameśvaraḥ)Supreme Lord (Pati, the highest Ishvara)
परमेश्वरः (parameśvaraḥ):
गङ्गाधरः (gaṅgādharaḥ)bearer of the Ganga (symbol of purifying grace)
गङ्गाधरः (gaṅgādharaḥ):
शूलधरः (śūladharaḥ)bearer of the trident (power over the three bonds/impurities)
शूलधरः (śūladharaḥ):
परार्थ-एक-प्रयोजनः (parārtha-eka-prayojanaḥ)having the single aim of others’ good, devoted to the highest good of beings
परार्थ-एक-प्रयोजनः (parārtha-eka-prayojanaḥ):

Suta Goswami (narrating a hymn of praise within the Linga Purana discourse)

S
Shiva
G
Ganga

FAQs

It frames Linga-puja as devotion to Parameśvara who is both worthy of reverence and actively benevolent—granting boons and ultimately anugraha that frees the pashu (soul) from pasha (bondage).

Shiva is presented as Pati (Parameśvara): supreme, auspicious (Śaṅkara), the granter of grace, and not indifferent—his defining intention is parārtha, the highest welfare of beings, culminating in liberation.

The verse primarily supports stuti and bhakti as limbs of Shiva-puja; it also implies the Pāśupata aim—seeking Shiva’s boon and grace that cuts bondage (symbolized by the trident) and purifies (symbolized by the Ganga).