Shloka 26

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

शालङ्कायनपुत्रस्तु हलमार्गोत्थितः प्रभुः जामाता मरुतां देवः सर्वभूतमहेश्वरः

Transliteration

śālaṅkāyanaputrastu halamārgotthitaḥ prabhuḥ jāmātā marutāṃ devaḥ sarvabhūtamaheśvaraḥ

Translation

Tuhan itu—lahir sebagai putera Śālaṅkāyana, muncul dari jejak yang dibentuk oleh bajak—menjadi menantu para Marut, menjadi Deva bagi para Marut, dan menjadi Mahēśvara, Penguasa Agung atas segala makhluk.

Word by Word

• śālaṅkāyana-putraḥ: the son of Śālaṅkāyana

• tu: indeed/and

• halamārga-utthitaḥ: arisen from the plough-track (furrow/path made by a plough)

• prabhuḥ: the Lord, sovereign

• jāmātā: son-in-law

• marutām: of the Maruts (storm-gods)

• devaḥ: god, shining one, divine lord

• sarva-bhūta: of all beings/creatures

• mahā-īśvaraḥ: the Great Lord (Mahēśvara), Supreme Controller (Pati).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Maruts
• Shalankayana

FAQs

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

It reinforces Shiva’s identity as Sarvabhūta-Maheśvara (the Pati over all beings), the core theology behind Linga worship: the Linga signifies the one Lord who transcends yet governs all embodied pashus.

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

By calling Him Prabhu and Mahēśvara, the verse points to Shiva-tattva as the supreme Controller (Pati), who may assume contextual births and relations, yet remains the sovereign Lord of all beings.

What ritualistic or Yogic practice is highlighted here?

No specific ritual is prescribed in this line; the takeaway aligns with Pāśupata orientation—meditating on Shiva as the all-governing Pati beyond worldly bonds (pāśa), even when He appears within them.