Shloka 39

देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः

Devanagari script

त्र्यंबकाय त्रिनेत्राय त्रिशूलवरधारिणे कन्दर्पाय हुताशाय नमो ऽस्तु परमात्मने

Transliteration

tryaṃbakāya trinetrāya triśūlavaradhāriṇe kandarpāya hutāśāya namo 'stu paramātmane

Translation

礼敬至上真我——三目主特里央巴迦，执三叉戟并以施愿之手赐福者；礼敬彼，彼为清净之欲，令缚魂（paśu）转向解脱；亦为内在之火，焚尽系缚之绳（pāśa）。

Word by Word

• त्र्यंबकाय: to Tryambaka (the Three-Mothered/Three-eyed Lord)

• त्रिनेत्राय: to the Three-Eyed One

• त्रिशूल: trident

• वर-धारिणे: to the holder of boons (and the boon-giving gesture)

• कन्दर्पाय: to Kandarpa (desire/love principle)

• हुताशाय: to Hutāśa (the consuming fire, Agni)

• नमो अस्तु: let there be salutations

• परमात्मने: to the Supreme Self

Speaker

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

Characters & Entities

• Shiva
• Agni

FAQs

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

It functions as a concentrated stuti for Linga-upasana, identifying Shiva as Paramatma (Pati) and invoking His powers—protection (trishula) and grace (vara)—which are central to approaching the Linga as the living presence of Shiva.

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

Shiva is praised as Tryambaka/Trinetra (transcendent awareness beyond the three states) and as Paramatma, the indwelling Supreme who both grants anugraha (boon/grace) and burns ignorance; thus He is Pati who liberates the pashu from pasha.

What ritualistic or Yogic practice is highlighted here?

The verse supports japa and dhyana in Pashupata-oriented worship: meditate on the Three-Eyed Lord as inner fire (hutasha) that consumes mala and bondage, while offering stuti as a preparatory limb to Linga-puja.