Shloka 48

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

मूढास्थ देवताः सर्वा नैव बुध्यत शङ्करम् देवदेवम् इहायान्तं सर्वदेवनमस्कृतम्

Transliteration

mūḍhāstha devatāḥ sarvā naiva budhyata śaṅkaram devadevam ihāyāntaṃ sarvadevanamaskṛtam

Translation

Segala dewa, berdiri dalam kekeliruan, tidak mengenali Śaṅkara—Devadeva—yang telah datang ke sana, Dia yang kepada-Nya semua dewa menunduk menyembah.

Word by Word

• मूढास्थ (mūḍhāstha): situated in delusion/bewilderment

• देवताः (devatāḥ): the gods/deities

• सर्वा (sarvā): all

• नैव (naiva): not at all

• बुध्यत (budhyata): understood/recognized

• शङ्करम् (śaṅkaram): Śaṅkara (Śiva)

• देवदेवम् (devadevam): God of gods

• इह (iha): here/in this place

• आयान्तं (āyāntaṃ): coming/arriving

• सर्वदेवनमस्कृतम् (sarva-deva-namaskṛtam): worshipped/saluted by all the gods

Speaker

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

Characters & Entities

• Shiva
• Devas

FAQs

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

It establishes Śiva as Devadeva—worthy of reverence even by the gods—so Linga worship is directed to the supreme Pati, not merely to a cosmic deity among others.

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

Śiva is presented as Devadeva, universally saluted, yet not easily recognized when beings are clouded by moha; this implies Shiva-tattva transcends ordinary perception and is known when pasha (bondage) is removed.

What ritualistic or Yogic practice is highlighted here?

The key practice implied is the overcoming of delusion through Shaiva discipline—Pashupata-oriented purification and devotion—so the pashu (soul) gains right recognition (pratyabhijñā-like insight) of Pati.