Shloka 37

देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः

Devanagari script

नमो भवाय भव्याय भावनायोद्भवाय च अनन्तबलवीर्याय भूतानां पतये नमः

Transliteration

namo bhavāya bhavyāya bhāvanāyodbhavāya ca anantabalavīryāya bhūtānāṃ pataye namaḥ

Translation

Sembah sujud kepada Bhava—yang suci, membawa keberkahan, dan menjadi ‘menjadi’ yang luhur; sembah sujud kepada Tuhan yang merupakan daya pemunculan dan sumber segala manifestasi. Sembah sujud kepada Pati segala bhūta, yang berdaya dan berkeperkasaan tanpa batas.

Word by Word

• namaḥ: salutations

• bhavāya: to Bhava (Shiva as the Lord of becoming/existence)

• bhavyāya: to the auspicious, the one who brings welfare

• bhāvanāya: to the power of becoming/creative potency (bhāvanā)

• udbhavāya: to the source/origin, the one from whom arising occurs

• ca: and

• ananta: endless, infinite

• bala: strength

• vīryāya: to vigor/valor/potency

• bhūtānām: of beings/creatures/elements (bhūtas)

• pataye: to the Lord/master (Pati)

• namaḥ: salutations

Speaker

Suta Goswami (narrating a Shaiva stuti within the Linga Purana’s Purva-Bhaga context)

Characters & Entities

• Shiva

FAQs

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

It functions as a namaskāra-mantra that establishes Shiva as Pati (the supreme Lord) before any act of Linga-pūjā—centering worship on surrender to the source of manifestation and the ruler of all beings.

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

Shiva is presented as Bhava (the ground of becoming), Bhavya (the supremely auspicious), and Udbhava (the origin of arising), indicating Him as both transcendent Lord (Pati) and immanent cause behind creation—unbounded in bala and vīrya.

What ritualistic or Yogic practice is highlighted here?

The practice is mantra-namaskāra (devotional salutations) as a Pāśupata-aligned approach: the pashu (bound soul) turns toward Pati through stuti, loosening pasha (bondage) via reverent remembrance and surrender.