Shloka 46

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

देवाद्यास्तु इमाः सृष्टा मूढास्त्वद्योगमोहिताः कुरु प्रसादमेतेषां यथापूर्वं भवन्त्विमे

Transliteration

devādyāstu imāḥ sṛṣṭā mūḍhāstvadyogamohitāḥ kuru prasādameteṣāṃ yathāpūrvaṃ bhavantvime

Translation

ദേവന്മാരെ തുടങ്ങി ഇവർ എല്ലാവരും സൃഷ്ടിക്കപ്പെട്ടവരാണ്; എന്നാൽ ഇന്ന് നിന്റെ യോഗമായയുടെ മോഹത്തിൽ അവർ ഭ്രമിതരായി മൂഢരായിരിക്കുന്നു. ഹേ പതി! ഇവർക്കു പ്രസാദം നല്കുക, അവർ മുൻപുപോലെ പഴയ നിലയിലേക്കു മടങ്ങട്ടെ।

Word by Word

• devādyāḥ: the Devas and others (the foremost beings)

• tu: indeed/now

• imāḥ: these (beings)

• sṛṣṭāḥ: created/emanated

• mūḍhāḥ: deluded, confused

• tvat-yoga-mohitāḥ: bewitched by Your Yoga (divine power) and its māyā-like delusion

• kuru: do (grant)

• prasādam: grace, favor, pacifying blessing

• eteṣām: of these (beings)

• yathā-pūrvam: as formerly, as before

• bhavantu: let them become

• ime: these (same ones).

Speaker

Devas (petitioning within Suta’s narration)

Characters & Entities

• Shiva
• Devas

FAQs

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

It frames Shiva as Pati whose prasāda alone restores order and clarity; Linga-worship is thus approached as seeking grace that dissolves yoga-born delusion and re-establishes dharmic functioning.

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

Shiva-tattva is shown as sovereign over Yoga-śakti: the same divine power can bewilder created beings and, through grace, return them to their proper state—revealing Shiva as both regulator of bondage (pāśa) and giver of liberation.

What ritualistic or Yogic practice is highlighted here?

The key takeaway is prasāda-sādhana—seeking Shiva’s grace through devotion and disciplined worship; it aligns with Pāśupata orientation where the pashu is purified from moha by the Pati’s favor rather than by egoic effort alone.