Shloka 100

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

अणिमादिगुणैश्वर्यं मया वत्स पराशर लब्धमद्याननं दृष्टं तव बाल ममाज्ञया

Transliteration

aṇimādiguṇaiśvaryaṃ mayā vatsa parāśara labdhamadyānanaṃ dṛṣṭaṃ tava bāla mamājñayā

Translation

「愛しき子パラーシャラよ、わが命により、汝はいまアニマー（aṇimā）に始まる王者のごときヨーガの妙徳を得た。今日、まさにその力によって、わたしは再び汝の顔を見たのだ、幼子よ。」

Word by Word

• अणिमादि (aṇimādi): beginning with aṇimā (subtlety)

• गुण-ऐश्वर्यम् (guṇa-aiśvaryam): sovereign powers/majestic excellences

• मया (mayā): by me

• वत्स (vatsa): dear child

• पराशर (parāśara): O Parāśara

• लब्धम् (labdham): obtained/attained

• अद्य (adya): today/now

• आननम् (ānanam): face

• दृष्टम् (dṛṣṭam): seen/beheld

• तव (tava): your

• बाल (bāla): O child

• मम (mama): my

• आज्ञया (ājñayā): by the command/order

Speaker

A realized guru/sage (within Suta’s narration) addressing Parāśara

Characters & Entities

• Parāśara

FAQs

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

It emphasizes that siddhis arise through ājñā (divine/guru command) and grace, aligning Linga-worship with disciplined devotion where the pashu’s powers are subordinated to Pati (Śiva) rather than pursued as independent goals.

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

By centering attainment “by command,” it reflects Śiva-tattva as Pati—sovereign Lord whose icchā-śakti governs all powers; siddhis are not self-originated but manifest through the Lord’s (or his representative guru’s) sanction.

What ritualistic or Yogic practice is highlighted here?

Pāśupata-oriented yogic siddhi (aṇimā and related powers) gained through obedience to the guru’s injunction—implying disciplined sādhana integrated with Śiva-bhakti rather than mere occult practice.