Shloka 21

स्नानविधिः — गायत्र्यावाहन, सूर्यवन्दन, तर्पण, पञ्चमहायज्ञ, भस्मस्नान, मन्त्रस्नान

Devanagari script

ब्रह्मयज्ञेन तुष्यन्ति सर्वे देवाः सवासवाः ब्रह्मा च भगवान्विष्णुः शङ्करो नीललोहितः

Transliteration

brahmayajñena tuṣyanti sarve devāḥ savāsavāḥ brahmā ca bhagavānviṣṇuḥ śaṅkaro nīlalohitaḥ

Translation

ด้วยพรหมยัญญะ เทพทั้งปวงพร้อมด้วยอินทราย่อมพอใจ; ทั้งพรหมา พระวิษณุ และศังกรผู้มีสีคราม-แดง (นีลโลหิต) ก็ทรงยินดีเช่นกัน।

Word by Word

• ब्रह्मयज्ञेन: by Brahma-yajña (Vedic study/recitation as a sacrifice)

• तुष्यन्ति: are satisfied/pleased

• सर्वे: all

• देवाः: gods

• सवासवाः: together with Vāsava (Indra)

• ब्रह्मा: Brahmā

• च: and

• भगवान्: the Blessed Lord

• विष्णुः: Viṣṇu

• शङ्करः: Śaṅkara (Śiva, the beneficent)

• नीललोहितः: Nīlalohita (Rudra of blue and red complexion)

Speaker

Suta Goswami (narrating the Linga Purana tradition to the sages of Naimisharanya)

Characters & Entities

• Indra (Vasava)
• Devas
• Brahma
• Vishnu
• Shiva (Shankara)
• Rudra (Nilalohita)

FAQs

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

It teaches that Brahma-yajña—Vedic recitation and sacred study offered as worship—functions as a valid yajña that satisfies the entire divine order, supporting Linga-oriented devotion by grounding it in śruti-based discipline and daily dharma.

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

By naming Śiva as Śaṅkara and Nīlalohita, the verse presents him as the beneficent Rudra who pervades and completes the pantheon; even when multiple deities are listed, Shaiva theology reads their satisfaction as ultimately converging in Pati, the supreme Lord who grants grace and releases bondage.

What ritualistic or Yogic practice is highlighted here?

Brahma-yajña is highlighted: daily Vedic study/recitation offered as sacrifice; in a Shaiva frame it supports purity (śuddhi) and steadiness for Pashupata-oriented sadhana by aligning the pashu with dharma and devotion.