Shloka 32

प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्

Devanagari script

महादेवाय सोमाय अमृताय नमो ऽस्तु ते उग्राय यजमानाय नमस्ते कर्मयोगिने

Transliteration

mahādevāya somāya amṛtāya namo 'stu te ugrāya yajamānāya namaste karmayogine

Translation

マハーデーヴァ（Mahādeva）—ソーマ（Soma）、不死の甘露アムリタ（amṛta）そのものなる御身に敬礼する。猛きウグラ（Ugra）に敬礼する。真の祭主ヤジャマーナ（Yajamāna）、供犠（yajña）の主に敬礼する。さらに、行為を礼拝と解脱へ結びつけるカルマ・ヨーガ（karma-yoga）の大師なる御身に帰敬する。

Word by Word

• महादेवाय: to Mahādeva (the Great God)

• सोमाय: to Soma (the Moon-like Lord, ambrosial essence)

• अमृताय: to the Immortal/nectar-like One

• नमोऽस्तु ते: may salutations be to You

• उग्राय: to the Terrible/Fierce One

• यजमानाय: to the Yajamāna (sacrificial patron/lord of yajña)

• नमस्ते: salutations to You

• कर्मयोगिने: to the practitioner/master of Karma-yoga (union through consecrated action)

Speaker

Suta Goswami (narrating a hymn of praise within the Linga Purana’s Shaiva context)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-worship as consecrated action: Shiva is praised as the inner Lord of yajña and as karmayogin, implying that offerings to the Linga transform ordinary karma into worship that loosens pāśa (bondage) for the paśu (soul).

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

Shiva is presented as both Soma (cool, ambrosial, sustaining) and Ugra (fierce, transformative), revealing Pati as the one reality who nourishes and dissolves—granting amṛtatva (deathlessness) through His grace.

What ritualistic or Yogic practice is highlighted here?

Karma-yoga aligned with yajña: performing duties and Vedic offerings as Shiva-arpana (dedication to Shiva), a Pāśupata-oriented approach where action becomes a means toward purification and liberation.