Shloka 4

ब्रह्मकृत-ईशानस्तवः तथा विश्वरूपदेवी-प्रकृतिरहस्योपदेशः

Devanagari script

विश्वोष्णीषा विश्वगन्धा विश्वमाता महोष्ठिका तथाविधं स भगवान् ईशानं परमेश्वरम्

Transliteration

viśvoṣṇīṣā viśvagandhā viśvamātā mahoṣṭhikā tathāvidhaṃ sa bhagavān īśānaṃ parameśvaram

Translation

Dialah Bhagavān Īśāna, Parameśvara—mahkotanya adalah semesta, keharumannya meresapi jagat, Dialah Ibu Alam Semesta, dan dari bibir agung-Nya terpancar sabda penciptaan, pemeliharaan, dan peleburan; demikianlah Ia dipuji.

Word by Word

• viśva-uṣṇīṣā: whose turban/crown is the universe

• viśva-gandhā: whose fragrance/perfume is the universe (all-pervading presence)

• viśva-mātā: the Mother/source of the universe

• mahā-oṣṭhikā: having great lips (symbol of powerful utterance/mantra)

• tathā-vidham: of such a nature/thus constituted

• saḥ: he

• bhagavān: the Blessed Lord

• īśānam: Īśāna (the ruling aspect of Śiva)

• parameśvaram: the Supreme Lord

Speaker

Suta Goswami (narrating a stuti within the Purva-Bhaga context)

Characters & Entities

• Shiva
• Ishana
• Parameshvara

FAQs

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

It frames Īśāna-Śiva as the all-encompassing Pati (Lord): the universe itself is His ornament and presence, supporting the Linga as a symbol of the all-pervading Supreme rather than a limited form.

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

Shiva is presented as Parameśvara whose being permeates the cosmos—crown, fragrance, and motherhood—indicating transcendence with immanence, the Siddhāntic Pati who grounds creation while remaining supreme.

What ritualistic or Yogic practice is highlighted here?

The verse implies mantra-centered worship: “great lips” suggests the potency of Śiva’s vāch (sacred utterance), aligning with japa and contemplative stuti as preparatory limbs for Pāśupata-oriented devotion.