Shloka 100

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

अणिमादिगुणैश्वर्यं मया वत्स पराशर लब्धमद्याननं दृष्टं तव बाल ममाज्ञया

Transliteration

aṇimādiguṇaiśvaryaṃ mayā vatsa parāśara labdhamadyānanaṃ dṛṣṭaṃ tava bāla mamājñayā

Translation

“Wahai anak kesayanganku Parāśara, dengan perintahku engkau kini telah memperoleh keagungan kuasa yoga, bermula dengan aṇimā dan segala siddhi; pada hari ini aku telah menatap wajahmu kembali, wahai anak, melalui kuasa itu sendiri.”

Word by Word

• अणिमादि (aṇimādi): beginning with aṇimā (subtlety)

• गुण-ऐश्वर्यम् (guṇa-aiśvaryam): sovereign powers/majestic excellences

• मया (mayā): by me

• वत्स (vatsa): dear child

• पराशर (parāśara): O Parāśara

• लब्धम् (labdham): obtained/attained

• अद्य (adya): today/now

• आननम् (ānanam): face

• दृष्टम् (dṛṣṭam): seen/beheld

• तव (tava): your

• बाल (bāla): O child

• मम (mama): my

• आज्ञया (ājñayā): by the command/order

Speaker

A realized guru/sage (within Suta’s narration) addressing Parāśara

Characters & Entities

• Parāśara

FAQs

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

It emphasizes that siddhis arise through ājñā (divine/guru command) and grace, aligning Linga-worship with disciplined devotion where the pashu’s powers are subordinated to Pati (Śiva) rather than pursued as independent goals.

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

By centering attainment “by command,” it reflects Śiva-tattva as Pati—sovereign Lord whose icchā-śakti governs all powers; siddhis are not self-originated but manifest through the Lord’s (or his representative guru’s) sanction.

What ritualistic or Yogic practice is highlighted here?

Pāśupata-oriented yogic siddhi (aṇimā and related powers) gained through obedience to the guru’s injunction—implying disciplined sādhana integrated with Śiva-bhakti rather than mere occult practice.