Shloka 9

ब्रह्मकृत-ईशानस्तवः तथा विश्वरूपदेवी-प्रकृतिरहस्योपदेशः

Devanagari script

ओङ्कारमूर्ते देवेश सद्योजात नमोनमः प्रपद्ये त्वां प्रपन्नो ऽस्मि सद्योजाताय वै नमः

Transliteration

oṅkāramūrte deveśa sadyojāta namonamaḥ prapadye tvāṃ prapanno 'smi sadyojātāya vai namaḥ

Translation

ഓങ്കാരമൂർത്തിയായ ദേവേശ്വരാ! സദ്യോജാതാ! വീണ്ടും വീണ്ടും നമസ്കാരം. ഞാൻ നിന്റെ ശരണം പ്രാപിക്കുന്നു, ഞാൻ പൂർണ്ണമായി സമർപ്പിതൻ; സദ്യോജാതനു നമഃ.

Word by Word

• oṅkāra-mūrte: O one whose form is the sacred syllable Oṃ

• deva-īśa: O Lord of the gods

• sadyojāta: Sadyojāta (the immediate-born, a fivefold face/aspect of Śiva)

• namaḥ namaḥ: salutations again and again

• prapadye: I take refuge in

• tvām: in You

• prapannaḥ asmi: I am surrendered/taken refuge

• sadyojātāya: to Sadyojāta

• vai: indeed/assuredly

• namaḥ: salutation

Speaker

Suta Goswami (narrating a Shaiva stuti/mantra within the Purva-Bhaga context)

Characters & Entities

• Shiva
• Sadyojāta
• Oṅkāra (Oṃ)

FAQs

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

It frames Linga-upāsanā as mantra-centered refuge (śaraṇāgati): the worshipper bows to Śiva as Oṅkāra itself and invokes Sadyojāta—an aspect linked with auspicious manifestation and ritual approach to the Linga.

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

Śiva is presented as Pati, the Lord of all devas, whose svarūpa is Oṃ (Oṅkāra)—the seed of revelation and consciousness—showing Him as both transcendent mantra-principle and approachable deity through surrender.

What ritualistic or Yogic practice is highlighted here?

It highlights śaraṇāgati (complete surrender) expressed through repeated namaskāra and mantra-invocation—key to Shaiva sādhana and supportive of Pāśupata discipline where the paśu seeks grace from Pati to loosen pāśa (bondage).