Shloka 26

Vighneshvara-Prashna and Deva-Krita Shiva-Stava

Adhyaya 104

Devanagari script

यमाग्निवायुरुद्रांबुसोमशक्रनिशाचरैः दिङ्मुखे दिङ्मुखे नित्यं सगणैः पूजिताय ते

Transliteration

yamāgnivāyurudrāṃbusomaśakraniśācaraiḥ diṅmukhe diṅmukhe nityaṃ sagaṇaiḥ pūjitāya te

Translation

ഹേ പതി! യമൻ, അഗ്നി, വായു, രുദ്രൻ, വരുണൻ (ജലാധിപൻ), സോമൻ, ശക്രൻ (ഇന്ദ്രൻ) എന്നിവരും നിശാചരന്മാരും—ഓരോ ദിക്കിന്റെ ദ്വാരത്തിലും—നിന്റെ ഗണങ്ങളോടുകൂടെ നിന്നെ നിത്യവും പൂജിക്കുന്നു।

Word by Word

• yama: Yama (Lord of restraint/death)

• agni: Fire-deity, sacrificial flame

• vāyu: Wind-deity, vital breath

• rudra: Rudra (fierce form of Shiva / Rudra-deity)

• ambu: water

• soma: Soma (moon/nectar principle)

• śakra: Śakra, Indra

• niśācaraiḥ: by night-wanderers (yakṣa/rākṣasa/piśāca-type beings)

• diṅmukhe diṅmukhe: in each direction, at each directional face/gate

• nityam: always, eternally

• sagaṇaiḥ: along with (your) gaṇas/attendants

• pūjitāya: worshipped/revered

• te: you (O Lord)

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Yama
• Agni
• Vayu
• Rudra
• Varuna
• Soma
• Indra
• Nishacharas
• Ganas

FAQs

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

It portrays Shiva as universally established: every direction is a seat of his worship, implying the Linga as the all-pervading cosmic presence (Pati) honored by all classes of beings.

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

Shiva-tattva is shown as sovereign and trans-cosmic: even rulers of cosmic functions (death, fire, wind, waters, moon, and Indra) and liminal beings (niśācaras) revere him, indicating Pati beyond all tattvas and powers.

What ritualistic or Yogic practice is highlighted here?

It supports dik-pūjā/dik-bandhana in Shiva-puja—sanctifying all directions around the Linga—aligning with Pāśupata orientation where the sādhaka centers awareness on Pati as present in every quarter.