Shloka 3

सूर्यरश्मिस्वरूपकथनम्

Surya-Rashmi Svarupa Kathana

Devanagari script

नारायणं बुधं प्राहुर् देवं ज्ञानविदो जनाः सर्वलोकप्रभुः साक्षाद् यमो लोकप्रभुः स्वयम्

Transliteration

nārāyaṇaṃ budhaṃ prāhur devaṃ jñānavido janāḥ sarvalokaprabhuḥ sākṣād yamo lokaprabhuḥ svayam

Translation

اہلِ معرفت نارآیَن کو ‘بُدھ’ دیوتا کہتے ہیں۔ اور یم تو حقیقتاً تمام لوکوں کا ظاہر و باطن حاکم ہے—خود ہی دھرم کے نظام کا نگہبان و ربّ۔

Word by Word

• नारायणम्: Nārāyaṇa (the all-pervading Lord)

• बुधम्: the enlightened/wise one

• प्राहुः: they declare

• देवम्: as the Deva/divine being

• ज्ञानविदः: knowers of sacred knowledge

• जनाः: people/sages

• सर्वलोकप्रभुः: Lord of all worlds

• साक्षात्: directly, in manifest form

• यमः: Yama (lord of restraint/death and dharma)

• लोकप्रभुः: ruler of the world(s)

• स्वयम्: himself

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Narayana
• Yama

FAQs

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

It frames worship as alignment with cosmic governance: devotion to the Supreme (Pati) includes honoring the dharmic order that regulates karma and mortality—key for a pashu seeking release from pāśa.

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

By highlighting universal lordship (sarvalokaprabhu) and manifest governance, the verse supports a Shaiva reading where Shiva-tattva is the supreme Pati whose power operates both as transcendent grace and as immanent law through divine agents.

What ritualistic or Yogic practice is highlighted here?

Inner restraint (yama) as a yogic discipline is implied: Pashupata-oriented sadhana emphasizes conquering fear, regulating conduct, and purifying karma—preparing the pashu for Shiva’s anugraha (liberating grace).