Shloka 36

ईशानकल्पवृत्तान्तः तथा लैङ्गपुराणस्य संक्षेप-सूची

Devanagari script

नानाविधानि दानानि प्रेतराजपुरं तथा कल्पं पञ्चाक्षरस्याथ रुद्रमाहात्म्यमेव च

Transliteration

nānāvidhāni dānāni pretarājapuraṃ tathā kalpaṃ pañcākṣarasyātha rudramāhātmyameva ca

Translation

Он излагает многие виды даров (dāna) и описывает город Владыки усопших — Ямы (Yama). Далее он учит обряду пятисложной мантры (pañcākṣara) «Намах Шивая» (Namaḥ Śivāya) и провозглашает высочайшее величие Рудры — Пати, Господа, освобождающего пашу (paśu), связанную душу, от паши (pāśa), уз оков.

Word by Word

• nānā-vidhāni: of many kinds

• dānāni: gifts/charities

• pretarāja-puram: the city/realm of the Lord of the departed (Yama)

• tathā: and also

• kalpam: ritual procedure/ordinance

• pañca-akṣarasya: of the five-syllabled (mantra)

• atha: then/further

• rudra-māhātmyam: the greatness/glory of Rudra

• eva: indeed

• ca: and

Speaker

Suta Goswami

Characters & Entities

• Rudra
• Shiva
• Yama

FAQs

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

It frames the Purana’s scope: alongside dana and after-death karmic outcomes, it highlights the pañcākṣarī (Namaḥ Śivāya) ritual discipline and Rudra’s glory—core supports for Linga-centered Shaiva practice.

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

By stressing “Rudra-māhātmya,” it points to Shiva as Pati—the supreme Lord whose grace and mantra-power sever pāśa (bondage) and elevate the paśu (individual soul) toward liberation.

What ritualistic or Yogic practice is highlighted here?

The verse explicitly mentions the kalpa (procedure) of the pañcākṣarī mantra, implying disciplined japa and Shaiva observance as a practical means aligned with Pashupata-oriented liberation.