Shloka 54

उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना

Devanagari script

न तृप्यत्यनवद्याङ्गी सा च देवं वृषध्वजम् वरदो ऽस्मीति तं प्राह हरिं सो ऽप्याह शङ्करम्

Transliteration

na tṛpyatyanavadyāṅgī sā ca devaṃ vṛṣadhvajam varado 'smīti taṃ prāha hariṃ so 'pyāha śaṅkaram

Translation

નિર્દોષ અંગવાળી દેવી તૃપ્ત ન થઈ અને તેણે વૃષધ્વજ દેવને કહ્યું. તેણે કહ્યું, “હું વરદાતા છું.” પછી તે હરિ પાસે ગઈ, અને હરિએ પણ તેને શંકર તરફ જ મોકલી.

Word by Word

• na: not

• tṛpyati: becomes satisfied/content

• anavadyāṅgī: she whose limbs are faultless (the goddess)

• sā: she

• ca: and

• devam: the god

• vṛṣadhvajam: Vṛṣadhvaja, ‘he whose banner is the bull’ (Śiva)

• varadaḥ: boon-giver

• asmi: I am

• iti: thus

• tam: to him

• prāha: spoke/said

• harim: Hari (Viṣṇu)

• saḥ: he (Hari)

• api: also/indeed

• āha: said

• śaṅkaram: Śaṅkara (Śiva).

Speaker

Suta Goswami (narrating; internal reference to the goddess addressing Shiva, and Vishnu directing her to Shiva)

Characters & Entities

• Shiva
• Vishnu

FAQs

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

It frames Śiva (Vṛṣadhvaja/Śaṅkara) as Varada—the ultimate giver—implying that fulfillment of aims and the highest fruit of worship culminate in turning toward Śiva as Pati, the refuge beyond bondage.

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

Śiva-tattva is presented as Varada and as Śaṅkara—the auspicious Lord who alone can finally satisfy the seeker; even Hari’s counsel points back to Śiva, indicating Śiva’s decisive role as Pati in granting grace.

What ritualistic or Yogic practice is highlighted here?

The verse highlights śaraṇāgati (taking refuge) and the correct orientation of sādhana: seeking boons and liberation through devotion to Pati (Śiva), a key disposition underlying Pāśupata-style practice and Śaiva pūjā.