Shloka 8

स्वेच्छाविग्रहसंभव-प्रतिष्ठाफलवर्णनम् (विविधशिवमूर्तिप्रतिष्ठा, लोक-फल, शिवसायुज्य)

Devanagari script

मेरुमासाद्य देवानां भवनेषु प्रमोदते एकपादं चतुर्बाहुं त्रिनेत्रं शूलसंयुतम्

Transliteration

merumāsādya devānāṃ bhavaneṣu pramodate ekapādaṃ caturbāhuṃ trinetraṃ śūlasaṃyutam

Translation

Setelah mencapai Gunung Meru, ia bersukacita di kediaman suci para dewa—tampak sebagai Tuhan berkaki satu, berlengan empat, bermata tiga, dan memegang trisula.

Word by Word

• merum: Mount Meru

• āsādya: having reached/attained

• devānām: of the gods

• bhavaneṣu: in the dwellings/abodes

• pramodate: rejoices/delights

• ekapādam: one-footed (Ekapāda form of Śiva)

• caturbāhum: four-armed

• trinetram: three-eyed

• śūla-saṁyutam: endowed with the trident (śūla).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Devas
• Mount Meru

FAQs

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

The verse emphasizes darśana (direct contemplation) of Śiva’s iconic marks—trinetra and śūla—supporting linga-upāsanā by fixing the mind on Pati’s sovereignty, which loosens pasha (bondage) for the pashu (soul).

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

Śiva-tattva is shown as transcendent yet manifest: the One-footed (Ekapāda) form signals unmatched stability and supremacy, while the three eyes and trident indicate omniscient governance over creation, preservation, and dissolution.

What ritualistic or Yogic practice is highlighted here?

A dhyāna-based practice is implied: meditate on Śiva as Ekapāda, trinetra, and śūla-dhara—an inner Pāśupata orientation where the pashu turns toward Pati through focused remembrance rather than mere external action.