Shloka 16

ग्रहसंख्यावर्णनम् — ध्रुवस्य तपोबलात् ध्रुवस्थानप्राप्तिः

Devanagari script

प्राप्तो वनमिदं ब्रह्मन्न् अद्य त्वां दृष्टवान्प्रभो तव प्रसादात् प्राप्स्ये ऽहं स्थानमद्भुतमुत्तमम्

Transliteration

prāpto vanamidaṃ brahmann adya tvāṃ dṛṣṭavānprabho tava prasādāt prāpsye 'haṃ sthānamadbhutamuttamam

Translation

ഹേ ബ്രാഹ്മണാ, ഇന്ന് ഞാൻ ഈ വനത്തിലെത്തി, ഹേ പ്രഭോ, നിങ്ങളെ ദർശിച്ചു. നിങ്ങളുടെ പ്രസാദത്താൽ മാത്രം ഞാൻ അത്ഭുതകരമായ ഉത്തമപദം പ്രാപിക്കും.

Word by Word

• प्राप्तः: having reached

• वनम्: forest

• इदम्: this

• ब्रह्मन्: O Brahman (venerable one)

• अद्य: today

• त्वाम्: you

• दृष्टवान्: have seen/beheld

• प्रभो: O Lord

• तव: your

• प्रसादात्: by (your) grace/favor

• प्राप्स्ये: I shall attain

• अहम्: I

• स्थानम्: abode/state

• अद्भुतम्: marvelous/wondrous

• उत्तमम्: highest/supreme

Speaker

A devotee/petitioner addressing Brahman-like Lord (contextually Shiva as Pati, approached through a revered seer/manifest presence)

Characters & Entities

• Shiva
• Brahman

FAQs

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

It emphasizes that mere proximity to the sacred (coming to the holy forest/kshetra) and receiving darshana culminate in Shiva’s prasada, which is portrayed as the decisive cause for attaining the highest abode—central to Linga-bhakti where grace perfects worship.

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

Shiva is implied as Pati—the Lord whose compassionate prasada grants the ‘uttama sthana’ (supreme state). The verse highlights transcendence and sovereignty: liberation is not merely earned, but bestowed by the Lord’s favor.

What ritualistic or Yogic practice is highlighted here?

Darshana and approach to the sacred space (kshetra/vanam) are foregrounded, implying pilgrimage, humble supplication, and devotion; in Pashupata framing, disciplined practice prepares the pashu, but final release is sealed by Pati’s grace.