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Shloka 6

ऋषिकृत-रुद्रस्तुतिः तथा संहाराग्नि-प्रश्नः

Kāma–Krodha–Lobha and the Fire of Dissolution

ऋषीणां च वसिष्ठस् त्वं देवानां वासवस् तथा ओङ्कारः सर्ववेदानां श्रेष्ठं साम च सामसु

ṛṣīṇāṃ ca vasiṣṭhas tvaṃ devānāṃ vāsavas tathā oṅkāraḥ sarvavedānāṃ śreṣṭhaṃ sāma ca sāmasu

Among seers you are Vasiṣṭha; among the gods you are Vāsava (Indra). You are the sacred Oṃ among all the Vedas, and among the Sāman hymns you are the supreme Sāma. Thus you stand as Pati—the unsurpassed Lord—present as the highest essence within every order and every revelation.

ऋषीणाम्among the sages
ऋषीणाम्:
and
:
वसिष्ठःVasiṣṭha (the foremost ṛṣi)
वसिष्ठः:
त्वम्you
त्वम्:
देवानाम्among the gods
देवानाम्:
वासवःVāsava/Indra
वासवः:
तथाlikewise
तथा:
ओङ्कारःthe syllable Oṃ (praṇava)
ओङ्कारः:
सर्ववेदानाम्of all the Vedas
सर्ववेदानाम्:
श्रेष्ठम्the श्रेष्ठ/most excellent
श्रेष्ठम्:
सामthe Sāma (Sāma-veda hymn/chant)
साम:
and
:
सामसुamong the Sāman chants
सामसु:

Suta Goswami (narrating the praise as part of the Purāṇic discourse to the sages of Naimiṣāraṇya)

S
Shiva
V
Vasishtha
I
Indra (Vasava)
O
Om (Pranava)
V
Vedas
S
Sama Veda

FAQs

It establishes Shiva as the supreme essence (Pati) present in the highest symbols of Vedic revelation—especially Oṃ—supporting Linga worship as Veda-aligned, where the Linga signifies the formless Absolute made accessible for devotion and mantra.

Shiva-tattva is shown as the superlative principle within every hierarchy—ṛṣi, deva, and śruti—indicating that all excellences are reflections of the one Lord who transcends yet pervades names and functions.

Praṇava-centered practice is implied: japa of Oṃ (and Shiva-mantras rooted in it) as a Pāśupata-oriented means to turn the pashu (bound soul) away from pāśa (bondage) toward Pati (Shiva) through concentrated remembrance.