Shloka 36

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

Devanagari script

वरदाभयहस्तं च शूलपद्मधरं प्रभुम् स्त्रीपुंभावेन संस्थानं सर्वाभरणभूषितम्

Transliteration

varadābhayahastaṃ ca śūlapadmadharaṃ prabhum strīpuṃbhāvena saṃsthānaṃ sarvābharaṇabhūṣitam

Translation

至上の主を観想せよ——与願の手と無畏を授ける手をもち、三叉戟と蓮華を執り、女相と男相とを併せ持つ姿に安住し、あらゆる荘厳具で飾られている。これはシヴァとシャクティの不可分の合一を示し、パシュをパーシャから解き放つパティである。

Word by Word

• वरद (varada): boon-giving

• अभय-हस्तम् (abhaya-hastam): the hand of fearlessness/protection

• च (ca): and

• शूल (śūla): trident

• पद्म (padma): lotus

• धरम् (dharam): bearing/holding

• प्रभुम् (prabhum): the Lord, sovereign

• स्त्री-पुं-भावेन (strī-puṃ-bhāvena): in the mode/state of feminine and masculine (Shakti and Shiva)

• संस्थानम् (saṃsthānam): form, established configuration

• सर्व-आभरण-भूषितम् (sarvābharaṇa-bhūṣitam): adorned with all ornaments.

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Shakti
• Ardhanarishvara

FAQs

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

It supplies a dhyana-visualization: the devotee worships the Linga by inwardly fixing the mind on Mahadeva as the boon-giver and protector, whose Shiva–Shakti unity is the living meaning of the Linga.

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

Shiva is portrayed as Pati (the sovereign Lord) who is simultaneously beyond duality yet expresses both masculine and feminine potency—showing that consciousness (Shiva) and power (Shakti) are one reality.

What ritualistic or Yogic practice is highlighted here?

Dhyana (iconographic meditation) used in Shaiva puja and Pashupata-oriented practice: contemplating the Lord’s mudras and emblems to steady awareness and loosen the pasha (bondage) of the pashu (individual soul).