Shloka 55

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

Devanagari script

सद्भाववचनं ब्रूहि पद्मादवतर प्रभो स त्वं च नो महायोगी त्वमीड्यः प्रणवात्मकः

Transliteration

sadbhāvavacanaṃ brūhi padmādavatara prabho sa tvaṃ ca no mahāyogī tvamīḍyaḥ praṇavātmakaḥ

Translation

O Lord born from the lotus, speak words grounded in true intent. You indeed are our great Yogin—worthy of praise—one whose very nature is the sacred syllable Oṃ (Praṇava).

Word by Word

• sad-bhāva-vacanam: truthful/auspicious words spoken with right intention

• brūhi: speak, declare

• padmāt-avatara: O lotus-born (Brahmā)

• prabho: O Lord

• saḥ: indeed, verily

• tvam: you

• ca: and

• naḥ: for us/our

• mahā-yogī: great yogin, supreme contemplative

• tvam: you

• īḍyaḥ: praiseworthy, to be adored

• praṇava-ātmakaḥ: whose essence is Praṇava (Oṃ), embodying the Vedic sound-principle

Speaker

Devas (addressing Brahma within Suta’s narration)

Characters & Entities

• Brahma
• Om (Pranava)

FAQs

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

It links right speech and right intention (sadbhāva) with Praṇava (Oṃ), implying that Linga-worship is rooted in the sound-principle that reveals Pati (the Lord) and purifies the worshipper’s inner attitude.

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

By calling the praised principle “praṇavātmaka,” it points to Shiva-tattva as the transcendent ground expressed as Oṃ—beyond pasha (bondage) and the support for the pashu (soul) seeking liberation.

What ritualistic or Yogic practice is highlighted here?

Praṇava-oriented yoga and japa are foregrounded: contemplative alignment to Oṃ as a means to steady the mind and orient the seeker toward Pashupata realization of Pati.