Shloka 127

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

ज्येष्ठाय रुद्ररूपाय सोमाय वरदाय च त्रिलोकाय त्रिदेवाय वषट्काराय वै नमः

Transliteration

jyeṣṭhāya rudrarūpāya somāya varadāya ca trilokāya tridevāya vaṣaṭkārāya vai namaḥ

Translation

まことに敬礼。最長老（根源の主）に、ルドラの御姿なる御方に。ソーマ—月のごとき恩寵の甘露—、福を授ける御方に。三界の主に、三神を一つに具する神に。さらに、供物を神へと届ける祭祀の唱和「ヴァシャット」そのものなる御方に敬礼。

Word by Word

• ज्येष्ठाय: to the Eldest/Primordial One

• रुद्ररूपाय: to Him whose form is Rudra

• सोमाय: to Soma/Moon/nectar-like Lord

• वरदाय: to the giver of boons

• च: and

• त्रिलोकाय: to the Lord of the three worlds

• त्रिदेवाय: to the Three-God/He who is the triad (Brahma-Vishnu-Rudra) in essence

• वषट्काराय: to the Vaṣaṭ-call/personified sacrificial exclamation

• वै: indeed

• नमः: salutations

Speaker

Suta Goswami (narrating a stotra/nama sequence to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Rudra
• Soma

FAQs

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

It functions as a nama-salutation used in Linga-puja: the worshipper recognizes Shiva as the primordial Pati, sovereign of the three worlds, and the inner recipient of all Vedic offerings (Vaṣaṭkāra), aligning ritual acts with devotion to the Linga.

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

Shiva is praised as Jyeṣṭha (beginningless source), Rudra-svarūpa (the transformative, dissolving power), Soma (cool, nectar-like grace), and Trideva (the one Reality appearing as the functions of creation, preservation, and dissolution).

What ritualistic or Yogic practice is highlighted here?

The verse highlights Vedic-yajña integration into Shaiva worship through “Vaṣaṭkāra,” implying that offerings, mantra, and inner surrender are directed to Shiva; as a yogic takeaway, the practitioner internalizes the sacrifice—offering the senses and ego (pāśa) into the awareness of Pati.