Shloka 3

ब्रह्मकृत-ईशानस्तवः तथा विश्वरूपदेवी-प्रकृतिरहस्योपदेशः

Devanagari script

प्रादुर्भूता महानादा विश्वरूपा सरस्वती विश्वमाल्यांबरधरा विश्वयज्ञोपवीतिनी

Transliteration

prādurbhūtā mahānādā viśvarūpā sarasvatī viśvamālyāṃbaradharā viśvayajñopavītinī

Translation

Sarasvatī manifestou-se—ressoando com um grande som cósmico—de forma universal, trazendo como grinalda e veste o próprio cosmos, e portando o yajñopavīta, o cordão sagrado do sacrifício universal.

Word by Word

• प्रादुर्भूता: manifested/appeared

• महानादा: possessing a great sound (cosmic resonance)

• विश्वरूपा: having the form of the universe

• सरस्वती: Goddess Sarasvatī (power of speech/knowledge)

• विश्व-माल्य-अम्बर-धरा: wearing the universe as garland and clothing

• विश्व-यज्ञ-उपवीतिनी: wearing the sacred thread as the universal yajña (cosmic sacrifice)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; internal scene describing Sarasvati’s appearance)

Characters & Entities

• Sarasvati

FAQs

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

It frames sacred ritual (yajña) and sacred sound (nāda) as cosmic realities—supporting the Shaiva view that Linga-pūjā is not merely external worship but alignment with the universe-pervading Pati through mantra, knowledge, and rite.

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

By presenting Sarasvatī as “universal form” and “universal yajña,” the verse points to Shiva-tattva as the all-encompassing ground in which Shakti (here, Vāk/knowledge-power) manifests; Pati is realized when Pashu’s cognition is purified beyond Pāśa through right knowledge and worship.

What ritualistic or Yogic practice is highlighted here?

The verse highlights yajña as a sacred principle and nāda (inner resonance) as a yogic support—suggesting mantra-japa, śravaṇa of sacred sound, and disciplined worship as means to loosen pāśa (bondage) and turn the pashu toward Pati.