Shloka 2

ब्रह्मणो वरप्रदानम् — शिवस्य परत्वप्रतिपादनम् तथा वराहेण भूमेः पुनःस्थापनम्

Devanagari script

श्रीविष्णुरुवाच परमेशो जगन्नाथः शङ्करस्त्वेष सर्वगः आवयोरखिलस्येशः शरणं च महेश्वरः

Transliteration

śrīviṣṇuruvāca parameśo jagannāthaḥ śaṅkarastveṣa sarvagaḥ āvayorakhilasyeśaḥ śaraṇaṃ ca maheśvaraḥ

Translation

Śrī Viṣṇu said: “This Śaṅkara is the Supreme Lord, the Master of the universe, all-pervading. He is the Lord of us both and of all that exists; Mahādeva alone is our refuge.”

Word by Word

• śrī-viṣṇuḥ uvāca: Śrī Viṣṇu said

• parameśaḥ: the Supreme Lord (Pati)

• jagat-nāthaḥ: Lord of the universe

• śaṅkaraḥ: Śaṅkara (Shiva, bestower of auspiciousness)

• tu: indeed

• eṣa: this (very one)

• sarva-gaḥ: all-pervading

• āvayoḥ: of us two (Brahmā and Viṣṇu / the two devas in context)

• akhilasya: of the entire (creation)

• īśaḥ: ruler, sovereign

• śaraṇam: refuge

• ca: and

• maheśvaraḥ: Mahā-īśvara, the Great Lord

Speaker

Vishnu

Characters & Entities

• Shiva
• Vishnu

FAQs

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

It establishes Mahādeva as the supreme Refuge (śaraṇa) and Lord of all, grounding liṅga-pūjā in the principle that worship of the Liṅga is worship of the all-pervading Pati who rules the entire cosmos.

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

Shiva is presented as Parameśvara—Jagannātha and Sarvaga—transcendent yet immanent, the sovereign over even the highest devas, fitting the Shaiva Siddhānta frame where Pati alone is the ultimate controller and liberator of the paśu.

What ritualistic or Yogic practice is highlighted here?

The key practice is śaraṇāgati (taking refuge) in Maheshvara—an inner limb aligned with Pāśupata orientation—supporting external liṅga-pūjā with devotion and surrender to the Pati who removes pāśa (bondage).