Shloka 16

Adhyaya 50 — देवपुर्यः, पुराणि, आयतनानि च; श्रीकण्ठाधिपत्य-प्रतिपादनम्

Devanagari script

ब्रह्मेन्द्रविष्णुरुद्राणां गुहस्य च महात्मनः कुबेरस्य च सोमस्य तथान्येषां महात्मनाम्

Transliteration

brahmendraviṣṇurudrāṇāṃ guhasya ca mahātmanaḥ kuberasya ca somasya tathānyeṣāṃ mahātmanām

Translation

ब्रह्मा, इन्द्र, विष्णु और रुद्रों के; महात्मा गुह (स्कन्द) के; कुबेर और सोम के; तथा अन्य महात्माओं के भी—स्तुतियाँ और आवाहन किए गए, यह मानते हुए कि समस्त देव-पदों से परे पति-शिव ही परम हैं।

Word by Word

• ब्रह्म (brahma): Brahmā

• इन्द्र (indra): Indra

• विष्णु (viṣṇu): Viṣṇu

• रुद्राणाम् (rudrāṇām): of the Rudras

• गुहस्य (guhasya): of Guha/Skanda

• च (ca): and

• महात्मनः (mahātmanaḥ): of the great-souled one

• कुबेरस्य (kuberasya): of Kubera

• च (ca): and

• सोमस्य (somasya): of Soma (Moon-god)

• तथा (tathā): likewise

• अन्येषाम् (anyeṣām): of others

• महात्मनाम् (mahātmanām): of great souls

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; contextual)

Characters & Entities

• Brahma
• Indra
• Vishnu
• Rudras
• Guha (Skanda)
• Kubera
• Soma

FAQs

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

By naming Brahmā, Indra, Viṣṇu, the Rudras, Skanda, Kubera, Soma, and other great beings, the verse frames Linga-upāsanā as worship that transcends all limited divine jurisdictions and culminates in devotion to Pati—Śiva, the ultimate Lord.

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

Even while listing the highest devas, the implied theology is Shaiva: all powers and offices are secondary, while Śiva-tattva is the sovereign Pati who stands above and within them as the inner ruler, the source of their capacities.

What ritualistic or Yogic practice is highlighted here?

The immediate practice suggested is deva-stuti as an anga of Śiva-pūjā—invocation and praise that reorients the pashu (individual soul) away from pasha (dependence on limited powers) toward exclusive refuge in Pati through Linga-upāsanā.