Shloka 15

नैमिषारण्ये सूतागमनम् — लिङ्गमाहात्म्यभूमिका तथा शब्दब्रह्म-ओङ्कार-लिङ्गतत्त्वम्

Devanagari script

भवभक्तो भवांश्चैव वयं वै नारदस्तथा अस्याग्रतो मुनेः पुण्यं पुराणं वक्तुमर्हसि

Transliteration

bhavabhakto bhavāṃścaiva vayaṃ vai nāradastathā asyāgrato muneḥ puṇyaṃ purāṇaṃ vaktumarhasi

Translation

汝はバヴァ（シヴァ）の भक्त であり、まことにバヴァ・バクティに住する者である。われらもまた—ナーラダも同じく—その如し。ゆえにこの牟尼の前にて、功徳に満ちシヴァに帰依する清浄なるプラーナを、正しく説くがよい。

Word by Word

• भव-भक्तः: devotee of Bhava (Śiva)

• भवांश्: devoted to Bhava / belonging to Bhava

• च एव: and indeed

• वयम्: we

• वै: indeed

• नारदः: Nārada

• तथा: likewise/so

• अस्य अग्रतः: before him / in his presence

• मुनेः: of the sage

• पुण्यम्: sacred, merit-giving

• पुराणम्: Purāṇa (ancient sacred narrative)

• वक्तुम्: to speak/expound

• अर्हसि: you are fit/you ought

Speaker

Nārada (as referenced within Sūta’s larger narration)

Characters & Entities

• Shiva
• Narada
• Muni (sage)

FAQs

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

It establishes adhikāra (fitness) for Śiva-centered teaching: devotees of Bhava request the sacred Purāṇa to be spoken, implying that śravaṇa (listening) is itself a primary limb supporting later Liṅga-pūjā and installation.

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

Śiva is invoked as “Bhava,” the Lord as Pati (sovereign) who becomes the object of unwavering bhakti; the verse frames the Purāṇa as a means to orient the pashu (individual soul) toward Bhava through devotion and sacred hearing.

What ritualistic or Yogic practice is highlighted here?

Purāṇa-śravaṇa (reverent listening to Śiva’s Purāṇa) is highlighted as a puṇya-sādhana; in a Pāśupata sense it functions as a preparatory discipline that loosens pāśa (bondage) by right knowledge and devotion.