Shloka 98

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

भगवान् भगवद्भावान् निर्मलत्वाच्छिवः स्मृतः परमः सम्प्रकृष्टत्वाद् अवनाद् ओमिति स्मृतः

Transliteration

bhagavān bhagavadbhāvān nirmalatvācchivaḥ smṛtaḥ paramaḥ samprakṛṣṭatvād avanād omiti smṛtaḥ

Translation

الٰہی جلال و بھگود-بھاو کے سبب وہ ‘بھگوان’ ہے؛ بےداغ پاکیزگی کے سبب ‘شیو’ کے نام سے یاد کیا جاتا ہے۔ اور چونکہ وہ پرم، نہایت برتر اور لطیف ناد-سروپ ہے، اس لیے وہ ‘اوم’ (پرنَو) بھی کہلاتا ہے۔

Word by Word

• भगवान् (bhagavān): the Blessed Lord, the Possessor of bhaga (sovereignty, glory)

• भगवद्भावान् (bhagavad-bhāvān): endowed with divine attributes/lordly nature

• निर्मलत्वात् (nirmalatvāt): due to stainless purity

• शिवः (śivaḥ): Śiva, the auspicious one

• स्मृतः (smṛtaḥ): is remembered/called

• परमः (paramaḥ): the Supreme

• सम्प्रकृष्टत्वात् (samprakṛṣṭatvāt): because of being supremely excellent/transcendent

• अवनात् (avanāt): from sound/resonance (nāda) arising/descending as vibration

• ओम् (oṁ): the praṇava, sacred syllable

• इति (iti): thus

• स्मृतः (smṛtaḥ): is designated/known

Speaker

Suta Goswami (narrating traditional name-derivations of Shiva to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Om (Pranava)

FAQs

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

It links Linga-centered Śaiva devotion to the formless principle: Śiva is approached not only as an icon (liṅga) but also as the pure, stainless Supreme whose subtlest mark is Oṁ (praṇava), supporting both external pūjā and inner contemplation.

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

Śiva is presented as Bhagavān (fullness of divine sovereignty), as Śiva (absolute purity and auspiciousness), and as Parama (the transcendent Pati), whose presence is intimated as Oṁ—the subtle nāda permeating manifestation while remaining beyond it.

What ritualistic or Yogic practice is highlighted here?

Praṇava-japa and nāda-anusandhāna (meditative attention to the inner resonance of Oṁ) are implied as Śaiva practices that complement liṅga-pūjā, aligning the pashu (soul) toward Pati through purification and focused mantra.