Shloka 51

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

यः सप्तविंशको नित्यः परात्परतरः प्रभुः विश्वामरेश्वरो वन्द्यो विश्वाधारो महेश्वरः

Transliteration

yaḥ saptaviṃśako nityaḥ parātparataraḥ prabhuḥ viśvāmareśvaro vandyo viśvādhāro maheśvaraḥ

Translation

Dia yang senantiasa ada sebagai ‘Yang Kedua Puluh Tujuh’, Tuhan yang melampaui yang tertinggi; Penguasa alam semesta dan para dewa, yang patut dipuja, penopang segala dunia—Dialah Mahēśvara.

Word by Word

• yaḥ: he who

• saptaviṃśakaḥ: the twenty-seventh (a specific epithet/numbered designation in the Purāṇic listing)

• nityaḥ: eternal, ever-present

• parāt-parataraḥ: higher than the highest, transcending the transcendent

• prabhuḥ: sovereign Lord

• viśva-amara-īśvaraḥ: ruler of the universe and of the immortals (devas)

• vandyaḥ: worthy of worship, venerable

• viśva-ādhāraḥ: the foundation/support of the cosmos

• mahā-īśvaraḥ: the Great Lord, Maheshvara (Śiva as Pati).

Speaker

Suta Goswami (narrating a Shaiva stuti/epithet sequence within the Linga Purana’s discourse)

Characters & Entities

• Shiva

FAQs

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

It frames the Linga’s worship as adoration of Maheshvara who is the cosmic support (viśvādhāra) and the Lord of devas—establishing the Linga as the supreme, all-bearing Pati rather than a merely symbolic object.

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

Shiva is presented as nitya (eternal), parātparatara (transcending all transcendence), and prabhu (sovereign)—the supreme Pati who upholds the universe and is worthy of universal veneration.

What ritualistic or Yogic practice is highlighted here?

The verse primarily supports stuti and nāma-japa (recitation of Shiva’s epithets) as a Shaiva practice that orients the pashu (soul) toward the Pati, loosening pasha (bondage) through devotion and contemplative remembrance.