Shloka 32

प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्

Devanagari script

महादेवाय सोमाय अमृताय नमो ऽस्तु ते उग्राय यजमानाय नमस्ते कर्मयोगिने

Transliteration

mahādevāya somāya amṛtāya namo 'stu te ugrāya yajamānāya namaste karmayogine

Translation

敬礼于您，摩诃提婆（Mahādeva）——苏摩（Soma），即不死甘露（amṛta）本身。礼敬于您，威猛者乌格罗（Ugra）。礼敬于您，真实的祭主（Yajamāna），诸祭（yajña）之主。并礼敬于您，业瑜伽（karma-yoga）之宗师，使行为系于供奉而趋向解脱。

Word by Word

• महादेवाय: to Mahādeva (the Great God)

• सोमाय: to Soma (the Moon-like Lord, ambrosial essence)

• अमृताय: to the Immortal/nectar-like One

• नमोऽस्तु ते: may salutations be to You

• उग्राय: to the Terrible/Fierce One

• यजमानाय: to the Yajamāna (sacrificial patron/lord of yajña)

• नमस्ते: salutations to You

• कर्मयोगिने: to the practitioner/master of Karma-yoga (union through consecrated action)

Speaker

Suta Goswami (narrating a hymn of praise within the Linga Purana’s Shaiva context)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-worship as consecrated action: Shiva is praised as the inner Lord of yajña and as karmayogin, implying that offerings to the Linga transform ordinary karma into worship that loosens pāśa (bondage) for the paśu (soul).

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

Shiva is presented as both Soma (cool, ambrosial, sustaining) and Ugra (fierce, transformative), revealing Pati as the one reality who nourishes and dissolves—granting amṛtatva (deathlessness) through His grace.

What ritualistic or Yogic practice is highlighted here?

Karma-yoga aligned with yajña: performing duties and Vedic offerings as Shiva-arpana (dedication to Shiva), a Pāśupata-oriented approach where action becomes a means toward purification and liberation.