Shloka 47

वंशानुवर्णनम् — सात्वतवंशः, स्यमन्तक-प्रसङ्गः, कृष्णावतारः, शिवप्रसादः (पाशुपतयोगः)

Devanagari script

स एव परमात्मासौ देवदेवो जनार्दनः हलायुधश् च भगवान् अनन्तो रजतप्रभः

Transliteration

sa eva paramātmāsau devadevo janārdanaḥ halāyudhaś ca bhagavān ananto rajataprabhaḥ

Translation

وہی پرماتما ہے، دیودیو؛ وہی جناردن ہے؛ وہی بھگوان ہلایُدھ ہے؛ وہی اننت ہے—چاندی جیسی درخشاں روشنی والا۔ یہ سب نام اسی ایک پرم پتی کی طرف اشارہ کرتے ہیں۔

Word by Word

• स एव (sa eva): he alone

• परमात्मा (paramātmā): Supreme Self

• असौ (asau): that (very one)

• देवदेवः (devadevaḥ): God of gods

• जनार्दनः (janārdanaḥ): Janārdana (protector/chastiser of beings, a divine epithet)

• हलायुधः (halāyudhaḥ): plough-weapon bearer (Balarāma epithet)

• च (ca): and

• भगवान् (bhagavān): the Blessed Lord

• अनन्तः (anantaḥ): endless, infinite (Ananta)

• रजतप्रभः (rajataprabhaḥ): of silvery radiance

Speaker

Suta Goswami (narrating the Purana’s identification of the Supreme through divine epithets)

Characters & Entities

• Janardana
• Halayudha (Balarama)
• Ananta

FAQs

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

It teaches that many revered divine names ultimately indicate one Supreme Pati; Linga-worship is directed to that single transcendent Reality beyond sectarian labels.

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

By affirming “He alone is the Paramātman,” it points to Shiva-tattva as the supreme, infinite Lord who can be praised through multiple epithets while remaining one, unsurpassed consciousness.

What ritualistic or Yogic practice is highlighted here?

The practical takeaway is nāma-smaraṇa and stuti as a Pāśupata-oriented discipline—using sacred names to dissolve pasha (bondage) and orient the pashu (soul) toward the Pati.