Shloka 105

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

गतं दृष्ट्वाथ पितरं तदाभ्यर्च्यैव शङ्करम् तुष्टाव वाग्भिर् इष्टाभिः शाक्तेयः शशिभूषणम्

Transliteration

gataṃ dṛṣṭvātha pitaraṃ tadābhyarcyaiva śaṅkaram tuṣṭāva vāgbhir iṣṭābhiḥ śākteyaḥ śaśibhūṣaṇam

Translation

Melihat ayahandanya telah pergi, Śākteya pun dengan tertib memuja Śaṅkara lalu memuji Tuhan bermahkota bulan itu dengan kata-kata yang dicintai dan terpilih.

Word by Word

• gatam: departed, gone

• dṛṣṭvā: having seen

• atha: then

• pitaram: the father

• tadā: at that time

• abhyarcya-eva: having worshipped indeed

• śaṅkaram: Śaṅkara (Shiva, the Beneficent)

• tuṣṭāva: he praised

• vāgbhiḥ: with words/speech

• iṣṭābhiḥ: beloved, desired, cherished

• śākteyaḥ: Śākteya (name of the devotee/character)

• śaśi-bhūṣaṇam: the One whose ornament is the Moon (Shiva).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It shows the core sequence of Shaiva practice—abhyarcana (ritual worship) followed by stuti (praise). The devotee responds to life’s change by taking refuge in Pati (Shiva), making worship a means to weaken pāśa (bondage) and stabilize the mind in dharma.

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

Shiva is invoked as Śaṅkara (the beneficent bestower of auspiciousness) and Śaśibhūṣaṇa (Moon-crested), indicating the Lord who transcends time and death and grants inner cooling peace—fit for the paśu seeking release through grace (anugraha).

What ritualistic or Yogic practice is highlighted here?

Pūjā/archana and stuti are highlighted—outer acts that, in Shaiva Siddhanta terms, support inner turning (nivṛtti) of the paśu toward Pati, aligning devotion and speech as disciplines that prepare for deeper Pashupata-oriented sādhanā.