Shloka 116

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

पद्मगर्भो महागर्भो विश्वगर्भो विचक्षणः परावरज्ञो बीजेशः सुमुखः सुमहास्वनः

Transliteration

padmagarbho mahāgarbho viśvagarbho vicakṣaṇaḥ parāvarajño bījeśaḥ sumukhaḥ sumahāsvanaḥ

Translation

Siya ang May Sinapupunang Lotus, ang Dakilang Sinapupunan, ang Sinapupunan ng sansinukob at ang Lubos na Marunong. Batid Niya ang mataas at mababa, Siya ang Panginoon ng Binhi—ang unang sanhi—may mapalad na anyo, at umaalingawngaw sa pinakadakila at banal na tinig.

Word by Word

• padma-garbhaḥ: the One whose womb/source is the lotus (creator of the lotus-born)

• mahā-garbhaḥ: the Great Womb, vast causal ground

• viśva-garbhaḥ: the One in whom the universe is contained/gestated

• vicakṣaṇaḥ: discerning, supremely wise

• parā-vara-jñaḥ: knower of the higher (parā) and lower (avarā) truths

• bīja-īśaḥ: Lord of the seed, master of causal potency

• su-mukhaḥ: of auspicious/benign face

• su-mahā-svanaḥ: of very great sound, whose vibration is mighty and auspicious

Speaker

Suta Goswami (narrating Shiva’s epithets to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It presents Shiva as the cosmic source (garbha) in whom creation is conceived and sustained—supporting Linga worship as reverence to the formless causal ground (Pati) beyond all forms.

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

Shiva is portrayed as Pati: the intelligent, all-discerning Lord who contains the universe, knows both transcendent (parā) and immanent (avarā) realities, and governs the primal causal seed (bīja) that unfolds as the world.

What ritualistic or Yogic practice is highlighted here?

The epithet “su-mahā-svanaḥ” points to nāda/mantra contemplation in Shiva-puja and yogic practice—japa and inner listening to sacred vibration as a means to loosen pasha (bondage) for the pashu (soul).