Shloka 33
Ekādaśāhna-vidhiḥ (The Rite Prescribed for the Eleventh Day): Maṇḍala-racanā, Āvāhana, Mudrā, and Ativāhika-devatā Pūjā
विश्वेदेवार्थं भवता प्रसादः क्रियतामिति । आत्मने भवता पश्चादन्तरात्मन इत्यपि
viśvedevārthaṃ bhavatā prasādaḥ kriyatāmiti | ātmane bhavatā paścādantarātmana ityapi
“For the sake of all the gods, may Your Grace be bestowed,”—so it was prayed. And then again it was said, “May it be for Your own Self; indeed, You are the Inner Self (antarātman) of all.”
Suta Goswami (narrating the Kailasa discourse; the quoted prayer is voiced by the assembled devas or devotees addressing Lord Shiva)
Tattva Level: pati
Shiva Form: Sadāśiva
Jyotirlinga: Viśvanātha
Sthala Purana: Śiva is invoked as the indwelling Lord of all (antarātman) whose grace sustains devas and beings; this aligns with Kāśī’s vision of Viśvanātha as the universal Self granting liberation.
Significance: Darśana of the Lord as Viśvanātha/antarātman is held to confer pāpa-kṣaya and, in Kāśī-idiom, jñāna leading toward mokṣa.
Mantra: viśvedevārthaṃ bhavatā prasādaḥ kriyatām | ātmane bhavatā paścād antarātmana iti
Type: stotra
Role: liberating
FAQs
The verse frames Shiva’s prasāda (grace) as the liberating power that benefits the devas and all beings, while also affirming Shiva as the antarātman—the indwelling Lord whose realization culminates in moksha.
It supports Saguna worship (praying for Shiva’s favor) while pointing beyond form to Shiva as the inner ruler (antarātman); thus Linga-worship becomes a doorway from devotion to inner realization.
A practical takeaway is grace-centered japa and inward contemplation: repeat Panchakshara (Om Namaḥ Śivāya) while meditating that Shiva is the antarātman, offering prayers for the welfare of all.