Shloka 21

Vighneshvara-Prashna and Deva-Krita Shiva-Stava

Adhyaya 104

Devanagari script

तीर्थतत्त्वाय साराय तस्मादपि पराय ते ऋग्यजुःसामवेदाय ओंकाराय नमो नमः

Transliteration

tīrthatattvāya sārāya tasmādapi parāya te ṛgyajuḥsāmavedāya oṃkārāya namo namaḥ

Translation

ขอนอบน้อมซ้ำแล้วซ้ำเล่าแด่พระองค์ ผู้เป็นตัตตวะแห่งทีรถะ เป็นสาระภายใน และเป็นปรมัตถ์เหนือกว่านั้น พระองค์คือฤค ยชุ สา มเวท และคือปรณวะ ‘โอมการะ’

Word by Word

• तीर्थतत्त्वाय: to the principle/reality of tīrthas (sacred crossings)

• साराय: to the essence, the quintessence

• तस्मादपि: even beyond that

• पराय: to the Supreme, the Transcendent

• ते: to You

• ऋग्यजुःसामवेदाय: to (the form of) the Ṛg-, Yajur-, and Sāma-Vedas

• ओंकाराय: to Oṁkāra (Praṇava)

• नमो नमः: salutations, salutations again and again

Speaker

Suta Goswami (narrating a Shiva-stuti within the Linga Purana discourse)

Characters & Entities

• Shiva
• Omkara
• Rig Veda
• Yajur Veda
• Sama Veda

FAQs

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

It establishes that the true tīrtha is Shiva Himself (Pati): outer pilgrimage and Linga-puja become spiritually complete when the devotee recognizes Mahadeva as the inner essence (sāra) behind all sacred places and rites.

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

Shiva is praised as both immanent and transcendent—present as the Vedas and Oṁkāra (the manifest sound-body of revelation), yet also ‘parā,’ beyond even the subtlest essence, indicating the supreme Pati who surpasses all limited categories.

What ritualistic or Yogic practice is highlighted here?

Praṇava-centered upāsanā: contemplating Oṁkāra as Shiva and integrating Vedic recitation with inner realization—moving from external karma (ritual) toward Pāśupata-aligned insight where the pashu (soul) turns inward to Pati beyond pāśa (bondage).