Shloka 55

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

सयमाश् च सरुद्राश् च चक्षुरप्रार्थयन् विभुम् तेभ्यश् च परमं चक्षुः सर्वदृष्टौ च शक्तिमत्

Transliteration

sayamāś ca sarudrāś ca cakṣuraprārthayan vibhum tebhyaś ca paramaṃ cakṣuḥ sarvadṛṣṭau ca śaktimat

Translation

បន្ទាប់មក សាយមៈ និងរុទ្រៈទាំងឡាយ បានអង្វរព្រះវិភុ អ្នកសព្វទីសព្វកាល សុំឲ្យបានទស្សនៈ; ហើយព្រះអង្គបានប្រទាន «ភ្នែកដ៏អធិឧត្តម» មានអំណាចមើលឃើញសកល ដើម្បីឲ្យអ្វីៗទាំងអស់អាចត្រូវបានឃើញ។

Word by Word

• सयमाः: the Sāyamas (a class of divine beings)

• च: and

• सरुद्राः: the Rudras

• च: and

• चक्षुः: an eye/vision

• अप्रार्थयन्: they requested/begged

• विभुम्: the all-pervading Lord (Pati, Śiva)

• तेभ्यः: to them

• च: and

• परमम्: supreme

• चक्षुः: eye/divine sight

• सर्वदृष्टौ: in seeing all/with universal vision

• च: and

• शक्तिमत्: endowed with power, potent

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Rudras

FAQs

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

It frames Shiva (Pati) as the giver of true darśana: the “supreme eye” symbolizes grace-bestowed insight by which devotees perceive the Linga not as mere form, but as the all-pervading reality.

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

Shiva is presented as Vibhu—transcendent and immanent—who can confer sarva-darśana (universal vision). This indicates His sovereignty over knowledge and perception, a core Shaiva Siddhanta marker of Pati.

What ritualistic or Yogic practice is highlighted here?

The verse points to yogic fruition: inner sight (jñāna-cakṣuḥ) arising through Shiva’s anugraha (grace), aligning with Pashupata-oriented practice where bondage (pāśa) is weakened by awakened perception.