Shloka 142

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

अघोराय नमस्तुभ्यं वामदेवाय ते नमः तत्पुरुषाय नमो ऽस्तु ईशानाय नमोनमः

Transliteration

aghorāya namastubhyaṃ vāmadevāya te namaḥ tatpuruṣāya namo 'stu īśānāya namonamaḥ

Translation

ขอนอบน้อมแด่พระองค์ในนามอฆอระ ขอนอบน้อมแด่พระองค์ในนามวามเทวะ ขอความเคารพบูชาแด่ตัตปุรุษ และขอนอบน้อมซ้ำแล้วซ้ำเล่าแด่อีศานะ

Word by Word

• अघोराय: to Aghora (the non-terrifying, grace-bestowing aspect of Shiva)

• नमः/नमस्तुभ्यम्: salutation(s) to You

• वामदेवाय: to Vāmadeva (the auspicious, sustaining aspect)

• ते: to You

• तत्पुरुषाय: to Tatpuruṣa (the Lord as the supreme Person, veiling and revealing)

• नमोऽस्तु: may there be homage

• ईशानाय: to Īśāna (the sovereign, transcendent ruler)

• नमोनमः: repeated salutations

Speaker

Suta Goswami (narrating a Shaiva stotra within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It functions as a pañcabrahma-style namaskāra, centering the worshipper’s mind on Shiva as Pati (the Lord) manifesting through specific divine aspects—an essential inner orientation for Linga-pūjā beyond mere external offering.

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

Shiva-tattva is presented as one Reality with multiple functional faces: Aghora (grace and purification), Vāmadeva (auspicious sustenance), Tatpuruṣa (the supreme Person who governs concealment and revelation), and Īśāna (transcendent sovereignty), indicating the Lord’s immanence and transcendence.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa and dhyāna using the Pañcabrahma names as a contemplative sequence—purifying the pashu (bound soul) from pāśa (bondage) by fixing awareness on Pati (Shiva) during Linga-arcana.