Shloka 41

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

Devanagari script

वेदमन्त्रप्रधानाय शतजिह्वाय वै नमः भूतं भव्यं भविष्यं च स्थावरं जङ्गमं च यत्

Transliteration

vedamantrapradhānāya śatajihvāya vai namaḥ bhūtaṃ bhavyaṃ bhaviṣyaṃ ca sthāvaraṃ jaṅgamaṃ ca yat

Translation

诚敬礼拜彼，作为吠陀真言之精髓而居首者；礼拜百舌之主。凡过去、现在、未来之一切；凡不动与动者之一切——皆为至上湿婆、主宰（Pati）所遍知所摄持。

Word by Word

• veda-mantra: Vedic mantras

• pradhānāya: to the foremost/primary (principle)

• śata-jihvāya: to the hundred-tongued (many-voiced, all-praising) Lord

• vai: indeed/verily

• namaḥ: salutations

• bhūtam: the past/what has been

• bhavyam: the present/what is

• bhaviṣyam: the future/what will be

• ca: and

• sthāvaram: the immobile (plants, mountains, fixed beings)

• jaṅgamam: the mobile (moving beings)

• ca: and

• yat: whatever/that which

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-worship as worship of the all-pervading Pati who is the essence of Vedic mantra itself, affirming that every realm—time (past/present/future) and beings (moving/immobile)—is included in Shiva’s presence.

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

Shiva is praised as mantra-pradhāna (the primary principle expressed through Veda) and as the one who comprehends and pervades all temporal modes and all categories of existence, indicating His supremacy as Pati over all pashus within the field of pasha-bound manifestation.

What ritualistic or Yogic practice is highlighted here?

Mantra-oriented Shiva-upāsanā is implied: recitation of Vedic mantras (or their Shaiva application) as a means to align the pashu with the Pati, supporting Linga-pūjā grounded in śruti-mantra and contemplative recognition of Shiva’s all-pervasiveness.