Shloka 86

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

Devanagari script

त्रिगुणाय त्रिशूलाय गुणातीताय योगिने संसाराय प्रवाहाय महायन्त्रप्रवर्तिने

Transliteration

triguṇāya triśūlāya guṇātītāya yogine saṃsārāya pravāhāya mahāyantrapravartine

Translation

اُس پروردگار کو نمسکار/سلام جو تری گُنوں کا مجسمہ، تری شُول دھاری، گُناتیت پرم یوگی ہے؛ جو سنسار کے نہ تھمنے والے بہاؤ کی صورت ظاہر ہوتا اور مہایَنتر (سِرشٹی-پرلَے) کو حرکت دیتا ہے۔

Word by Word

• त्रिगुणाय: to the one constituted of the three guṇas (sattva-rajas-tamas)

• त्रिशूलाय: to the trident-bearer

• गुणातीताय: to the one beyond the guṇas

• योगिने: to the supreme yogi

• संसाराय: to the one who is (also) saṃsāra/the world-process

• प्रवाहाय: to the flow/stream (unceasing continuity)

• महायन्त्रप्रवर्तिने: to the impeller/initiator of the great machine (cosmic order and cycles)

Speaker

Suta Goswami (narrating a traditional Shiva-stotra within the Linga Purana)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-worship as contemplation of Shiva as both the manifest cosmos (saṃsāra-pravāha) and the transcendent Pati beyond the guṇas—helping the pashu (individual soul) loosen pasha (bondage) through name-recitation and inner yogic focus.

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

Shiva-tattva is presented in a paradoxical completeness: immanent as the three-guṇa world-process and its flowing continuity, yet simultaneously guṇātīta—beyond prakṛti—establishing him as the supreme Pati who governs and outshines the guṇas.

What ritualistic or Yogic practice is highlighted here?

The verse supports nāma-japa and dhyāna in Pāśupata-oriented devotion: meditate on the trident-bearing Yogi who turns the cosmic “machine,” while aiming to transcend the guṇas—an inner discipline aligned with liberation from saṃsāra.