Shloka 71

वंशानुवर्णनम् — सात्वतवंशः, स्यमन्तक-प्रसङ्गः, कृष्णावतारः, शिवप्रसादः (पाशुपतयोगः)

Devanagari script

मम त्वं पुण्डरीकाक्ष विशिष्टं गुणवत्तरम् सुरेशसंमितं पुत्रं प्रसन्नो दातुमर्हसि

Transliteration

mama tvaṃ puṇḍarīkākṣa viśiṣṭaṃ guṇavattaram sureśasaṃmitaṃ putraṃ prasanno dātumarhasi

Translation

ໂອ ພຣະອົງຜູ້ມີດວງຕາດັ່ງດອກບົວ! ຂໍພຣະອົງເມດຕາ ປະທານບຸດໃຫ້ຂ້າພະເຈົ້າ—ເປັນຜູ້ໂດດເດັ່ນ ອຸດົມດ້ວຍຄຸນທຳ ແລະສົມຄວນເທົ່າທຽມອົງເທວະຈອມເທວະທັງຫຼາຍ।

Word by Word

• मम: to me/for me

• त्वम्: you

• पुण्डरीकाक्ष: O lotus-eyed one

• विशिष्टम्: distinguished, excellent

• गुणवत्तरम्: more endowed with virtues

• सुरेशसंमितम्: equal to/esteemed like the lords of the gods

• पुत्रम्: a son

• प्रसन्नः: being pleased, gracious

• दातुम्: to give, to grant

• अर्हसि: you are worthy/please deign

Speaker

A devotee supplicating the Lord (within Suta’s narration)

Characters & Entities

• Pundarikaksha (a lotus-eyed form of the Lord)

FAQs

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

It exemplifies śaraṇāgati (seeking refuge) and prasāda (grace): the devotee approaches the Lord with humility, showing that boons—worldly or spiritual—are ultimately received through the Pati’s compassion, often sought in the presence of the Linga.

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

It highlights the Lord as the gracious bestower (Pati) whose will can uplift the pashu (individual soul) by granting auspicious outcomes; the emphasis is on divine prasannatā—Shiva’s benevolent readiness to bless when approached with devotion.

What ritualistic or Yogic practice is highlighted here?

A bhakti-centered prayer (stuti/prārthanā) for an iṣṭa-phala (desired boon), typically supported in Shaiva practice by Linga-pūjā, vrata, and disciplined conduct to cultivate guṇa (virtue) in the seeker and the sought blessing.