Shloka 56

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

प्रमाणभूतो दुर्ज्ञेयः सुपर्णो वायुवाहनः धनुर्धरो धनुर्वेदो गुणराशिर्गुणाकरः

Transliteration

pramāṇabhūto durjñeyaḥ suparṇo vāyuvāhanaḥ dhanurdharo dhanurvedo guṇarāśirguṇākaraḥ

Translation

هو أساس البرامانا (pramāṇa)، معيار المعرفة الصحيحة، ومع ذلك عسير الإدراك. هو سوبَرْنَة، ذو الجناحين النبيل، المحمول على الريح. هو حامل القوس، العارف بدهنورفيدا. هو مجموع الغونات كلّها، وهو المنجم الذي تنبع منه الغونات.

Word by Word

• प्रमाणभूतः: the embodiment/foundation of pramāṇa (valid means of knowledge)

• दुर्ज्ञेयः: difficult to know/realize

• सुपर्णः: the noble winged one (well-winged, exalted)

• वायुवाहनः: whose vehicle is the wind / wind-borne

• धनुर्धरः: bow-bearer

• धनुर्वेदः: knower/master of Dhanurveda (science of archery)

• गुणराशिः: heap/totality of guṇas (qualities)

• गुणाकरः: source/mine/reservoir of guṇas

Speaker

Suta Goswami (narrating Shiva’s names to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames the Linga-Pati as both the basis of right knowing (pramāṇa) and the one who transcends conceptual grasp, guiding the devotee from ritual and recitation toward direct realization of Pati beyond pasha.

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

Shiva is presented as the ontological ground of knowledge and of all manifested qualities (guṇas), yet Himself durjñeya—known not merely by intellect but through inner purification and Pashupata-oriented devotion.

What ritualistic or Yogic practice is highlighted here?

The verse primarily supports Sahasranama-japa and contemplative upāsanā: meditate on Shiva as the source of guṇas while practicing detachment from guṇa-bound pasha, aligning the pashu toward Pati-realization.