Shloka 66

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

Devanagari script

पश्यतां सर्वदेवानां जयशब्दादिमङ्गलैः सहस्रबाहुर् जटिलश् चन्द्रार्धकृतशेखरः

Transliteration

paśyatāṃ sarvadevānāṃ jayaśabdādimaṅgalaiḥ sahasrabāhur jaṭilaś candrārdhakṛtaśekharaḥ

Translation

Während alle Götter zusahen, inmitten glückverheißender Siegesrufe, erschien der Herr — tausendarmig, mit verfilztem Jaṭā-Haar und vom Halbmond gekrönt — und offenbarte sich als Pati, der höchst Segensreiche, der die Fesseln (pāśa) des paśu löst.

Word by Word

• पश्यताम्: while seeing, in the presence of

• सर्वदेवानाम्: of all the gods

• जयशब्द-आदि-मङ्गलैः: with auspicious sounds beginning with ‘jaya’ (victory-cries)

• सहस्रबाहुः: thousand-armed (possessing innumerable powers)

• जटिलः: with matted locks (ascetic form)

• चन्द्रार्ध-कृत-शेखरः: having the half-moon as His crest/diadem

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Devas

FAQs

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

It frames Shiva’s darshana as inherently maṅgala (auspicious) and publicly witnessed by the devas—supporting the Linga tradition where invocation and “jaya” acclamations accompany the Lord’s manifest presence.

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

Shiva is portrayed as Pati: limitless in power (sahasrabāhu), simultaneously ascetic (jaṭila) and sovereign (crescent-crowned), indicating transcendence plus compassionate manifestation for the liberation of paśus from pasha.

What ritualistic or Yogic practice is highlighted here?

The verse implies a pūjā-style invocation through maṅgala acclamations (“jaya” sounds) and a contemplative yogic focus on Shiva’s iconic marks (jata, crescent) as supports for dhyāna in Pāśupata-oriented devotion.