Shloka 128

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

गङ्गादिभिः कृत्तिकाद्यैः स्वाहया च विशेषतः इत्येवं लोकमातुश् च वाग्भिः संबोधितः शिवः

Transliteration

gaṅgādibhiḥ kṛttikādyaiḥ svāhayā ca viśeṣataḥ ityevaṃ lokamātuś ca vāgbhiḥ saṃbodhitaḥ śivaḥ

Translation

于是，湿婆以赞颂之辞被呼唤——由恒河等诸女神、由昴宿诸母（Kṛttikā）等，尤其由娑婆诃（Svāhā），并与世间之母洛迦摩特丽（Lokamātṛ）一同称赞。

Word by Word

• गङ्गादिभिः: by Gaṅgā and others

• कृत्तिकाद्यैः: by Kṛttikā and the rest

• स्वाहया: by Svāhā (the oblation-deity)

• च: and

• विशेषतः: especially, in particular

• इति एवम्: thus, in this manner

• लोकमातुः च: and by the Mother of the worlds (Lokamātṛ)

• वाग्भिः: with words, by speeches

• संबोधितः: addressed, invoked

• शिवः: Śiva

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Ganga
• Krittika
• Svaha
• Lokamatr (Mother of the worlds)

FAQs

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

It frames Linga-oriented devotion as beginning with stuti and proper invocation—deities connected to purity (Gaṅgā), divine nurture (Lokamātṛ), and yajña (Svāhā) collectively call upon Śiva as Pati, making worship ritually and theologically complete.

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

Śiva-tattva is shown as the supreme Pati who is approached by many divine powers through vāg (sacred speech); He is responsive to sincere invocation, yet remains the transcendent Lord whom even cosmic mothers and ritual deities must address.

What ritualistic or Yogic practice is highlighted here?

Ritualistically, it highlights yajña-linked invocation via Svāhā and stuti (praise) as a preparatory limb of worship; yogically, it implies mantra-vāg as a means for the paśu (bound soul) to turn toward Pati and loosen pāśa (bondage) through devotion and focused remembrance.