Shloka 39

आचार्य-धर्मलक्षण-श्रद्धाभक्तिप्राधान्यं तथा लिङ्गे ध्यान-पूजाविधानसंकेतः

Adhyaya 10

Devanagari script

रुद्राणी रुद्रमाहेदं लब्ध्वा वाराणसीं पुरीम् श्रीदेव्युवाच केन वश्यो महादेव पूज्यो दृश्यस्त्वमीश्वरः

Transliteration

rudrāṇī rudramāhedaṃ labdhvā vārāṇasīṃ purīm śrīdevyuvāca kena vaśyo mahādeva pūjyo dṛśyastvamīśvaraḥ

Translation

聖なる都ヴァーラーナシーに至って、ルドラーニーはルドラに申し上げた。「いかなる手段によって、ああマハーデーヴァよ、あなたは慈悲深く近づきやすいお方となられるのですか。いかに礼拝し奉るべきか、また主イーシュヴァラよ、いかにして直接にお姿を拝することができるのでしょうか。」

Word by Word

• रुद्राणी: Rudrāṇī (Pārvatī)

• रुद्रम्: to Rudra (Śiva)

• आह: said

• इदम्: this

• लब्ध्वा: having obtained/attained

• वाराणसीम्: Vārāṇasī

• पुरीम्: city

• श्रीदेवी: the auspicious Goddess

• उवाच: spoke

• केन: by what (means)

• वश्यः: made compliant/gracious (won over by devotion)

• महादेव: O Mahādeva

• पूज्यः: to be worshipped

• दृश्यः: to be seen/directly realized

• त्वम्: You

• ईश्वरः: O Lord

Speaker

Parvati (Rudrani / Sri Devi)

Characters & Entities

• Shiva
• Parvati
• Varanasi

FAQs

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

It frames the core inquiry of Linga-oriented devotion: which upāya (means) makes Pati (Śiva) gracious toward the pashu, and what form of pūjā leads to His direct darśana—setting up the teaching on right worship and realization.

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

Śiva is presented as Īśvara (Pati), yet ‘dṛśya’—directly realizable—when approached through the proper means; His transcendence does not block intimacy, because grace makes Him experientially present.

What ritualistic or Yogic practice is highlighted here?

The verse points toward an upāya combining pūjā (especially Śaiva worship centered on sacred place and symbol) with inner eligibility for darśana—typically articulated in the Purāṇic Shaiva frame as devotion supported by Pāśupata-oriented discipline.