Shloka 29

ब्रह्मकृत-ईशानस्तवः तथा विश्वरूपदेवी-प्रकृतिरहस्योपदेशः

Devanagari script

त्वयि योगं च सांख्यं च तपोविद्याविधिक्रियाः ऋतं सत्यं दया ब्रह्म अहिंसा सन्मतिः क्षमा

Transliteration

tvayi yogaṃ ca sāṃkhyaṃ ca tapovidyāvidhikriyāḥ ṛtaṃ satyaṃ dayā brahma ahiṃsā sanmatiḥ kṣamā

Translation

اے پروردگار، تجھ ہی میں یوگ اور سانکھیا، تپسیا، ودیا اور مقررہ وِدھی کے کرم قائم ہیں۔ تجھ ہی میں رِت (کائناتی نظم)، سَتّیہ، دَیا، برہمن، اَہنسا، سَنمَتی اور کَشما (بردباری) جلوہ گر ہیں۔

Word by Word

• त्वयि: in You

• योगम्: Yoga (discipline of union)

• च: and

• सांख्यम्: Sāṅkhya (discriminative knowledge)

• च: and

• तपः: austerity

• विद्या: sacred knowledge

• विधि: scriptural ordinance

• क्रियाः: ritual actions/rites

• ऋतम्: cosmic order

• सत्यम्: truth

• दया: compassion

• ब्रह्म: Brahman/the Absolute

• अहिंसा: non-violence

• सन्मतिः: right view/true understanding

• क्षमा: forgiveness/forbearance

Speaker

Suta Goswami (narrating the Purva-Bhaga theology to the sages of Naimisharanya; verse voiced as a eulogy addressed to Shiva as Pati)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-worship as worship of Shiva who is the very substrate of both ritual order (vidhi-kriyā) and inner realization (Yoga–Sāṅkhya), so external puja and internal discipline converge in the one Pati.

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

Shiva is presented as the ground of dharma and jñāna: Ṛta and Satya, compassion and ahimsa, and even Brahman itself—indicating the supreme Pati in whom all liberating principles inhere and by whom the pashu is freed from pāśa.

What ritualistic or Yogic practice is highlighted here?

Both are highlighted: vidhi-kriyā (scripturally ordained rites of worship) and Yoga with Sāṅkhya (discipline plus discriminative insight), aligning with a Pāśupata orientation where practice and knowledge are rooted in Shiva.