Shloka 29

अग्नित्रय-पितृवंश-रुद्रसृष्टि-वैराग्योपदेशः

Devanagari script

आश्रयं सर्वभूतानाम् अव्ययं जगतां पतिम् पुरुषं परमात्मानं पुरुहूतं पुरुष्टुतम्

Transliteration

āśrayaṃ sarvabhūtānām avyayaṃ jagatāṃ patim puruṣaṃ paramātmānaṃ puruhūtaṃ puruṣṭutam

Translation

Con xin nương tựa nơi Đấng Chủ Tể, chỗ nương của muôn loài—bất hoại, bất diệt, bậc Quân Vương của các thế giới; Đấng Tối Thượng, Tự Ngã nội tại của hết thảy, được nhiều người khẩn cầu và bậc hiền trí tán dương—Śiva, Pati, Đấng giải thoát paśu khỏi pāśa.

Word by Word

• āśrayam: refuge/support

• sarva-bhūtānām: of all beings

• avyayam: imperishable/unchanging

• jagatām patim: Lord (Pati) of the worlds

• puruṣam: the Supreme Person/Conscious Principle

• paramātmānam: the Supreme Self/Inner Ruler

• puruhūtam: much-invoked/called upon by many

• puruṣṭutam: well-praised/praised by the virtuous (satpuruṣas)

Speaker

Suta Goswami (narrating a stuti within the Purva-Bhaga context)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-upāsanā as śaraṇāgati (taking refuge) in Shiva as āśraya and jagatāṃ pati—the transcendent Pati who supports all beings and grants release, not merely a worldly boon.

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

Shiva is presented as avyaya (unchanging), puruṣa (supreme consciousness), and paramātmā (inner Self of all), indicating the Siddhāntic vision of Pati as both immanent ruler and transcendent Lord.

What ritualistic or Yogic practice is highlighted here?

The key practice is śaraṇāgati through stuti and nāma-smaraṇa—invoking (puruhūta) and praising (puruṣṭuta) Shiva—supporting a Pāśupata-oriented discipline of devotion leading toward freedom from pāśa.