Shloka 46

देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः

Devanagari script

लब्धदृष्ट्या तया दृष्ट्वा देवदेवं त्रियंबकम् पुनस्तुष्टुवुरीशानं देवदारुवनौकसः

Transliteration

labdhadṛṣṭyā tayā dṛṣṭvā devadevaṃ triyaṃbakam punastuṣṭuvurīśānaṃ devadāruvanaukasaḥ

Translation

ເມື່ອໄດ້ຮັບສາຍຕາອັນແທ້ຈິງຄືນມາ ແລະໄດ້ເຫັນພຣະເທວະເທວ—ຕຣິຍັມບະກະ—ຜູ້ຢູ່ໃນປ່າເທວະດາຣຸ ຈຶ່ງສັນລະເສີນພຣະອີສານະອີກຄັ້ງ ພຣະປະຕິຜູ້ສູງສຸດ ຜູ້ປົດພັນບ່ວງມັດ (ປາຊະ) ຂອງວິນຍານ (ປາຊຸ)។

Word by Word

• labdha-dṛṣṭyā: with vision regained/attained

• tayā: by that (vision/insight)

• dṛṣṭvā: having seen

• deva-devam: the God of gods

• tryambakam: the Three-eyed Lord (Shiva)

• punaḥ: again

• tuṣṭuvuḥ: they praised/they hymned

• īśānam: Īśāna, the Sovereign Lord

• devadāru-vana: the Devadāru forest

• aukasaḥ: the residents/dwellers

Speaker

Suta Goswami (narrating the Daruvana episode to the sages of Naimisharanya)

Characters & Entities

• Shiva (Tryambaka, Ishana)

FAQs

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

It marks the turning point where the forest-dwellers regain right discernment (true dṛṣṭi) and respond with stuti; in Linga tradition, authentic worship begins after recognition of Shiva as Pati—the supreme reality behind the symbol and the ritual.

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

Shiva is presented as Devadeva and Tryambaka—transcendent, all-seeing, and sovereign (Īśāna). The regained vision implies Shiva-tattva is not merely perceived by ordinary senses but realized when ignorance (a form of pāśa) is lifted.

What ritualistic or Yogic practice is highlighted here?

Stuti (hymnic praise) arising from Shiva-darśana is highlighted; it aligns with Pāśupata orientation where inner transformation and devotion follow direct recognition of the Lord, leading the paśu toward release from bondage (pāśa).