Shloka 50
उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना
ऊचुर्दाता गृहीता च फलं द्रव्यं विचारतः एष देवो हरो नूनं मायया हि ततो जगत्
ūcurdātā gṛhītā ca phalaṃ dravyaṃ vicārataḥ eṣa devo haro nūnaṃ māyayā hi tato jagat
Mereka berkata: “Apabila kami menimbang dengan teliti tentang pemberi, penerima, bahan persembahan, dan buah hasilnya, maka sesungguhnya Deva inilah—Hara—yang dengan māyā-Nya menjadi seluruh jagat ini.”
Devas (speaking within Suta’s narration to the sages at Naimisharanya)
FAQs
It frames worship as a Shaiva metaphysics of agency: the worshipper (dātā), the worshipped (gṛhītā), the offering (dravya), and the merit (phala) are ultimately grounded in Hara, so Linga-puja becomes recognition of Śiva as the inner reality behind ritual and its results.
Śiva is presented as the Pati who, through māyā, manifests the entire jagat and also stands as the inner principle behind action and its fruition—transcendent yet immanent as the basis of giver, gift, and fruit.
It emphasizes vicāra (discriminative inquiry) applied to ritual action—seeing beyond external roles to the one Lord—an outlook aligned with Shaiva discipline where karma and puja are purified by knowledge of Śiva as the true agent and enjoyer.