Shloka 132

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

Devanagari script

ओङ्काराय नमस्तुभ्यं चतुर्धा संस्थिताय च गगनेशाय देवाय स्वर्गेशाय नमो नमः

Transliteration

oṅkārāya namastubhyaṃ caturdhā saṃsthitāya ca gaganeśāya devāya svargeśāya namo namaḥ

Translation

Sembah sujud kepada-Mu, Oṅkāra itu sendiri, yang tegak dalam perwujudan empat serangkai. Sembah sujud berulang-ulang kepada Tuhan yang ilahi, Penguasa langit, Raja syurga.

Word by Word

• ओङ्काराय: to Oṅkāra (the primal sacred syllable/Śiva as praṇava)

• नमस्: salutation

• तुभ्यम्: to You

• चतुर्धा: in fourfold form

• संस्थिताय: abiding/established

• च: and

• गगनेशाय: to the Lord of the firmament (gagana)

• देवाय: to the Deva, the Divine

• स्वर्गेशाय: to the Lord of heaven (svarga)

• नमो नमः: salutations again and again

Speaker

Sūta Gosvāmin (narrating a Śiva-stuti within the Purāṇic discourse to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva

FAQs

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

It identifies Śiva with Oṅkāra (praṇava), implying that Linga-pūjā is rooted in worship of the formless Śiva-tattva expressed as sacred sound and then contemplated in manifest supports (like the Liṅga).

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

Śiva is praised as Oṅkāra—transcendent yet present through a “fourfold” mode of manifestation—showing Pati as both beyond form and accessible through cosmic functions (lordship over sky and heaven).

What ritualistic or Yogic practice is highlighted here?

Praṇava-upāsanā: repeating and meditating on Oṅkāra as Śiva, a Pāśupata-oriented contemplative practice that loosens pāśa (bondage) for the paśu (individual soul) by fixing awareness on Pati.