Shloka 27

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

शर्वाय च नमस्तुभ्यं सत्याय शमनाय च ब्रह्मणे चैव भूतानां सर्वज्ञाय नमो नमः

Transliteration

śarvāya ca namastubhyaṃ satyāya śamanāya ca brahmaṇe caiva bhūtānāṃ sarvajñāya namo namaḥ

Translation

اے شَروَ روپ! تجھے نمسکار؛ اے سَتْیَ روپ اور شَمَن (سکون عطا کرنے والے) روپ! تجھے نمسکار۔ اے بھوتوں کے برہمن، اے سَروَجْن پروردگار! تجھے بار بار پرنام۔

Word by Word

• शर्वाय (śarvāya): to Śarva (Śiva, the destroyer/remover)

• च (ca): and

• नमः (namaḥ): salutations

• तुभ्यम् (tubhyam): to You

• सत्याय (satyāya): to the Truth/Real

• शमनाय (śamanāya): to the pacifier, the one who brings peace/cessation

• च (ca): and

• ब्रह्मणे (brahmaṇe): to Brahman, the Absolute

• च एव (caiva): and indeed

• भूतानाम् (bhūtānām): of beings/creatures

• सर्वज्ञाय (sarvajñāya): to the omniscient one

• नमो नमः (namo namaḥ): repeated salutations

Speaker

Suta Goswami (narrating a Shiva-stuti within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-puja as worship of Pati (Shiva) not merely as a deity-form, but as Satya (ultimate Reality) and Brahman—the indwelling support of all bhūtas—so the act of offering becomes a direct approach to the Absolute.

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

Shiva is praised as Śarva (the remover of limitation), Satya (unchanging Reality), Śamana (the giver of peace/cessation of pasha-driven agitation), Brahman (the supreme ground), and Sarvajña (omniscient Pati who knows all pashus and their bonds).

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes mantra-japa and namaskāra as core limbs of devotion; inwardly it points to śamana—stilling the mind and loosening pasha—aligned with Pāśupata-oriented contemplation during Linga-puja.