Shloka 21

Vighneshvara-Prashna and Deva-Krita Shiva-Stava

Adhyaya 104

Devanagari script

तीर्थतत्त्वाय साराय तस्मादपि पराय ते ऋग्यजुःसामवेदाय ओंकाराय नमो नमः

Transliteration

tīrthatattvāya sārāya tasmādapi parāya te ṛgyajuḥsāmavedāya oṃkārāya namo namaḥ

Translation

Hommage, encore et encore, à Toi—principe même de tout tīrtha (tīrtha-tattva), essence intérieure (sāra), et Suprême au-delà même de cela. Hommage à Toi qui es le Ṛg, le Yajus et le Sāma Veda, et qui es le praṇava, l’Oṃkāra.

Word by Word

• तीर्थतत्त्वाय: to the principle/reality of tīrthas (sacred crossings)

• साराय: to the essence, the quintessence

• तस्मादपि: even beyond that

• पराय: to the Supreme, the Transcendent

• ते: to You

• ऋग्यजुःसामवेदाय: to (the form of) the Ṛg-, Yajur-, and Sāma-Vedas

• ओंकाराय: to Oṁkāra (Praṇava)

• नमो नमः: salutations, salutations again and again

Speaker

Suta Goswami (narrating a Shiva-stuti within the Linga Purana discourse)

Characters & Entities

• Shiva
• Omkara
• Rig Veda
• Yajur Veda
• Sama Veda

FAQs

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

It establishes that the true tīrtha is Shiva Himself (Pati): outer pilgrimage and Linga-puja become spiritually complete when the devotee recognizes Mahadeva as the inner essence (sāra) behind all sacred places and rites.

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

Shiva is praised as both immanent and transcendent—present as the Vedas and Oṁkāra (the manifest sound-body of revelation), yet also ‘parā,’ beyond even the subtlest essence, indicating the supreme Pati who surpasses all limited categories.

What ritualistic or Yogic practice is highlighted here?

Praṇava-centered upāsanā: contemplating Oṁkāra as Shiva and integrating Vedic recitation with inner realization—moving from external karma (ritual) toward Pāśupata-aligned insight where the pashu (soul) turns inward to Pati beyond pāśa (bondage).