Shloka 91

Devanagari script

आसनं च तथा दण्डम् उष्णीषं वस्त्रमेव च दत्त्वा तेषां मुनीन्द्राणां देवदेवाय शंभवे

Transliteration

āsanaṃ ca tathā daṇḍam uṣṇīṣaṃ vastrameva ca dattvā teṣāṃ munīndrāṇāṃ devadevāya śaṃbhave

Translation

Nachdem er jenen erhabenen Weisen einen Sitz, einen Stab (daṇḍa), einen Turban (uṣṇīṣa) und Gewänder gegeben hatte, brachte er diese Handlungen als Opfer dar für Śambhu—Śiva, den Gott der Götter.

Word by Word

• āsanam: seat/throne-seat

• ca: and

• tathā: likewise

• daṇḍam: staff/ascetic’s rod

• uṣṇīṣam: turban/head-wrap

• vastram eva ca: garments/cloth also

• dattvā: having given

• teṣām: to those

• munīndrāṇām: of the best of sages / to the sage-lords

• devadevāya: to the God of gods

• śaṃbhave: to Śambhu (Shiva, the auspicious Lord)

Speaker

Suta Goswami

Characters & Entities

• Shiva (Śambhu/Mahādeva)

FAQs

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

It teaches that honoring realized sages with appropriate gifts is itself an upacāra offered to Śiva (Pati); dana becomes a limb of worship that purifies the pashu (individual soul) and loosens pāśa (bondage).

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

By calling him Devadeva and Śambhu, the verse frames Shiva as the supreme Pati—auspicious, transcendent, and the ultimate recipient of worship, even when offerings are mediated through his devotees (munīndras).

What ritualistic or Yogic practice is highlighted here?

It highlights dana as part of Shiva-puja: gifting items supportive of ascetic discipline (seat, staff, cloth, head-wrap) to sage-lords, aligning the worshipper with Pāśupata-oriented values of restraint and service.