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

苦行によって神々の主を礼拝し、彼はかつてシャンカラ（Śaṅkara）よりこの聖なる言葉を得た。すなわち、プラナヴァ「オーム（Oṃ）」と結び合わされた、常に誦される「ヴァースデーヴァ（Vāsudeva）」の真言である。

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.