Shloka 6

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

तत्त्वमाद्यं भवानेव परं ज्योतिर्जनार्दन परमात्मा परं धाम श्रीपते भूपते प्रभो

Transliteration

tattvamādyaṃ bhavāneva paraṃ jyotirjanārdana paramātmā paraṃ dhāma śrīpate bhūpate prabho

Translation

నీవే ఆద్య తత్త్వము, నీవే పరమ జ్యోతి. ఓ జనార్దన, నీవే పరమాత్మ, పరమ ధామము—ఓ శ్రీపతీ, సమస్త భూతముల భూపతీ, ప్రభో।

Word by Word

• तत्त्वम् (tattvam): essential reality, principle

• आद्यम् (ādyam): primordial, first

• भवान् एव (bhavān eva): you alone

• परम् (param): supreme

• ज्योतिः (jyotiḥ): light, radiance

• जनार्दन (janārdana): Janārdana (a divine epithet, here used as ‘Lord who uplifts beings’)

• परमात्मा (paramātmā): Supreme Self

• परं धाम (paraṃ dhāma): highest abode/refuge

• श्रीपते (śrīpate): Lord of Śrī (prosperity/glory)

• भूपते (bhūpate): lord/king of the earth, sovereign

• प्रभो (prabho): Lord, Master

Speaker

Suta Goswami (narrating a stuti within the Purana’s dialogue framework)

Characters & Entities

• Janardana
• Paramatma

FAQs

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

It frames the deity of worship as the primordial tattva and the supreme jyotis—supporting the Linga as the sign (liṅga) of the formless, all-pervading Lord who becomes the devotee’s paraṃ dhāma (highest refuge).

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

By calling him the primordial Reality, supreme Light, and Paramātman, it points to Shiva as Pati—the transcendent consciousness that is both the inner Self of the pashu (soul) and the ultimate abode beyond pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

Stuti (praise) and dhyāna on the Lord as paraṃ jyotis are implied—key supports for Linga-pūjā and Pāśupata-yoga, where contemplation of the Supreme Light loosens the bonds of pasha.