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

നീ ഭവൻ (ശിവൻ) എന്ന ദേവന്റെ ഭക്തനാണ്, ഭക്തിയിൽ സ്ഥിരനുമാണ്; ഞങ്ങളും—നാരദനോടുകൂടെ—അതുപോലെ തന്നെയാണ്. അതിനാൽ ഈ മുനിയുടെ സന്നിധിയിൽ ഈ പുണ്യമായ, ശിവാഭിമുഖമായ പുരാണം നീ പ്രസംഗിക്കേണ്ടതാകുന്നു।

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.