Shloka 37

ग्रहसंख्यावर्णनम् — ध्रुवस्य तपोबलात् ध्रुवस्थानप्राप्तिः

Devanagari script

तपसाराध्य देवेशं पुरा लब्धं हि शङ्करात् वासुदेवेति यो नित्यं प्रणवेन समन्वितम्

Transliteration

tapasārādhya deveśaṃ purā labdhaṃ hi śaṅkarāt vāsudeveti yo nityaṃ praṇavena samanvitam

Translation

Dengan tapa-asketisme ia memuja Dewa-īśa; dahulu ia memperoleh dari Śaṅkara mantra suci yang senantiasa dijapa, “Vāsudeva,” yang dipadukan dengan praṇava (Oṁ).

Word by Word

• तपसा: by austerity

• आराध्य: having worshipped/propitiated

• देवेशम्: the Lord of the gods

• पुरा: formerly/once

• लब्धम्: obtained

• हि: indeed

• शङ्करात्: from Śaṅkara (Śiva)

• वासुदेव-इति: ‘Vāsudeva’ thus (as the mantra)

• यः: who/one who

• नित्यम्: always/daily

• प्रणवेन: with the praṇava (Oṃ)

• समन्वितम्: endowed/combined (together).

Speaker

Suta Goswami (narrating the Purāṇic account to the sages; internal context implies a teaching about mantra received from Śiva)

Characters & Entities

• Shiva
• Vasudeva
• Pranava (Om)

FAQs

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

It frames Linga-centered Śaiva practice as rooted in tapas and mantra: Śiva (Pati) grants a sanctifying mantra joined with Oṃ, indicating that true worship proceeds by Śiva’s grace and disciplined sādhanā.

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

Śiva appears as Deveśa and Śaṅkara—the supreme Pati who bestows mantra-śakti. Even when the name “Vāsudeva” is used, it is shown as received from Śiva, signaling non-dual harmony while preserving Śiva’s role as the granting Lord.

What ritualistic or Yogic practice is highlighted here?

Tapas-based propitiation leading to mantra-lābha (attainment of mantra), specifically japa of “Vāsudeva” integrated with the praṇava (Oṃ), aligning with Pāśupata-style discipline of repeated recitation and Śiva-given initiation.