Shloka 55

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

इन्द्रनारायणाद्यैश् च देवैस्त्यक्तानि यानि तु आयुधानि समस्तानि प्रणेमुस् त्रिशिखं मुने

Transliteration

indranārāyaṇādyaiś ca devaistyaktāni yāni tu āyudhāni samastāni praṇemus triśikhaṃ mune

Translation

おお牟尼よ、インドラ、ナーラーヤナら諸神が捨て去ったあらゆる武器は、三尖の御者（トリシューラ）に恭しく礼拝し、パシュ（縛られた魂）を縛るパーシャ（絆）を断ち切る主パティの主権を認めた。

Word by Word

• इन्द्र-नारायण-आद्यैः: by Indra, Nārāyaṇa, and others

• च: and

• देवैः: by the gods

• त्यक्तानि: abandoned/relinquished

• यानि: which

• तु: indeed

• आयुधानि: weapons

• समस्तानि: all, without exception

• प्रणेमुः: bowed down, paid homage

• त्रिशिखम्: the three-pointed (trident/triśūla), epithet of Śiva

• मुने: O sage

Speaker

Suta Goswami

Characters & Entities

• Indra
• Narayana (Vishnu)
• Devas
• Shiva (Triśikha/Triśūla)

FAQs

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

It portrays even divine powers and their instruments as subordinate to Śiva’s principle (Pati); Linga-worship is thus framed as surrender of all agency to Mahādeva, the true source of protection and liberation.

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

Śiva-tattva is shown as the transcendent sovereignty before which even the devas’ weapons bow—signaling that Pati alone governs śakti, dissolves bondage (pāśa), and grants the paśu its release.

What ritualistic or Yogic practice is highlighted here?

The key practice is śaraṇāgati (devotional surrender): symbolically laying down one’s ‘weapons’—egoic control and karmic force—before Śiva, aligning with Pāśupata discipline of humility and God-centered agency.