Shloka 72

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

Devanagari script

मम चैतानि नामानि नित्यं प्रसवधर्मिणः यः कः स इति दुःखार्तैर् दृश्यते यतिभिः शिवः

Transliteration

mama caitāni nāmāni nityaṃ prasavadharmiṇaḥ yaḥ kaḥ sa iti duḥkhārtair dṛśyate yatibhiḥ śivaḥ

Translation

આ મારા નામો છે, જે નિત્ય સૃષ્ટિ-પ્રસવધર્મમાં પ્રવૃત્ત છે। દુઃખથી પીડિતો જ્યારે પૂછે—“એ કોણ છે, કેવો છે?”, ત્યારે એ જ શિવ—પતિ (સ્વામી)—યતિઓ દ્વારા દર્શિત થાય છે।

Word by Word

• मम (mama): of Me

• च (ca): and/indeed

• एतानि (etāni): these

• नामानि (nāmāni): names

• नित्यम् (nityam): always/ever

• प्रसवधर्मिणः (prasavadharmiṇaḥ): having the nature of bringing forth/manifesting (creation)

• यः (yaḥ): who

• कः (kaḥ): who/what (as an inquiry)

• सः (saḥ): He

• इति (iti): thus

• दुःखार्तैः (duḥkhārtaiḥ): by those distressed with suffering

• दृश्यते (dṛśyate): is seen/is beheld

• यतिभिः (yatibhiḥ): by ascetics/renunciants

• शिवः (śivaḥ): Śiva (the auspicious Lord)

Speaker

Suta Goswami (narrating the teaching on Shiva’s names within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva’s names as living pointers to Pati—the ever-manifesting Lord—so nāma-japa and Linga-upāsanā become direct means to recognize Shiva when the pashu (bound soul) is pressed by duḥkha and seeks refuge.

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

Shiva is presented as prasava-dharmī—one whose power is ceaseless manifestation—yet knowable to yatis through inner vision; He is Pati who is recognized when the soul questions the source behind suffering and existence.

What ritualistic or Yogic practice is highlighted here?

It implies nāma-smaraṇa/japa joined with yati-dharma (tapas, vairāgya, and inward contemplation), aligning with a Pāśupata orientation where bondage (pāśa) is loosened by turning the mind to Pati through His names.