Shloka 36

ब्रह्मनारायणस्तवः — शिवस्य प्रभवत्व-प्रतिपादनम्

Devanagari script

जरासिद्ध नमस्तुभ्यम् अयसे वरदाय च अधरे महते चैव नमः सस्तुपताय च

Transliteration

jarāsiddha namastubhyam ayase varadāya ca adhare mahate caiva namaḥ sastupatāya ca

Translation

जरासिद्ध नमस्तुभ्यम् अयसे वरदाय च। अधरे महते चैव नमः सस्तुपताय च॥

Word by Word

• jarā-siddha: the One who is perfected/attained even through jarā (time, ageing, decay)

• namaḥ: salutations

• tubhyam: to You

• ayase: to Ayas (iron-like, firm, steadfast Lord)

• varadāya: to the boon-giver

• ca: and

• adhare: to the Adhara (support/substratum)

• mahate: to the Great One

• caiva: and indeed

• namaḥ: salutations

• sastu-patāya: to the lord/protector of beings who is praised/commended (interpretable as a form of Paśupati-stuti)

• ca: and

Speaker

Suta Goswami (narrating a stotra within the Linga-Purana’s Shiva-praise sequence)

Characters & Entities

• Shiva
• Pashupati

FAQs

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

It functions as a stuti-anga (praise-limb) of Linga-puja, naming Shiva as the cosmic support (Adhara) and Paśupati (Pati), aligning worship with the Siddhāntic framework of Pati granting grace and boons.

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

Shiva is presented as Mahān (the Great Transcendent), the Adhara (immanent substratum), and the Varada (grace-bestower) who remains attainable even amid jarā—indicating lordship over time, decay, and limitation that bind the paśu.

What ritualistic or Yogic practice is highlighted here?

Devotional recitation of Shiva-nāma/stotra as part of Linga-puja; yogically, it implies Pāśupata orientation where the paśu seeks siddhi and mokṣa through surrender to Paśupati, the remover of pāśa (bondage).