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Shloka 31

ग्रहसंख्यावर्णनम् — ध्रुवस्य तपोबलात् ध्रुवस्थानप्राप्तिः

जपन् स वासुदेवेति ध्रुवस्तस्थौ महाद्युतिः शङ्खप्रान्तेन गोविन्दः पस्पर्शास्यं हि तस्य वै

japan sa vāsudeveti dhruvastasthau mahādyutiḥ śaṅkhaprāntena govindaḥ pasparśāsyaṃ hi tasya vai

ธรุวะผู้มีรัศมียิ่งใหญ่ยืนมั่นคงพร้อมภาวนา “วาสุเทวะ” ครั้นแล้วโควินทะทรงใช้ปลายสังข์แตะต้องที่ปากของเขา

जपन् (japan)chanting/repeating (japa)
जपन् (japan):
स (sa)he
स (sa):
वासुदेवेति (vāsudeva-iti)‘Vāsudeva’—thus (uttering the name)
वासुदेवेति (vāsudeva-iti):
ध्रुवः (dhruvaḥ)Dhruva
ध्रुवः (dhruvaḥ):
तस्थौ (tasthau)stood/remained
तस्थौ (tasthau):
महाद्युतिः (mahādyutiḥ)of great radiance
महाद्युतिः (mahādyutiḥ):
शङ्खप्रान्तेन (śaṅkha-prāntena)with the tip/end of the conch
शङ्खप्रान्तेन (śaṅkha-prāntena):
गोविन्दः (govindaḥ)Govinda (the Lord)
गोविन्दः (govindaḥ):
पस्पर्श (pasparśa)touched
पस्पर्श (pasparśa):
आस्यं (āsyaṃ)the mouth/face
आस्यं (āsyaṃ):
हि (hi)indeed
हि (hi):
तस्य (tasya)of him
तस्य (tasya):
वै (vai)certainly/assuredly
वै (vai):

Suta Goswami (narrating to the sages at Naimisharanya)

V
Vishnu
D
Dhruva

FAQs

It highlights the Shaiva principle that liberation-oriented practice is completed by anugraha (divine grace). Just as Dhruva’s japa is sealed by the Lord’s sanctifying touch, Linga-puja is not mere ritual—it is puja plus grace that loosens pasha and awakens the paśu toward Pati.

Though the verse names Govinda/Vāsudeva, the Linga Purana’s theological frame supports the non-competitive supremacy of Pati-tattva: the Lord is the dispenser of anugraha who empowers speech, mantra, and knowledge. This function—granting siddhi and removing bondage—is characteristic of Shiva-tattva in Shaiva Siddhanta.

Mantra-japa (name-repetition) is central, and the conch-touch symbolizes initiation-like empowerment (a purificatory bestowal of mantra-śakti). The takeaway aligns with Pashupata discipline: steady japa and devotion culminate in grace that transforms practice into realization.