Shloka 55

प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा

Devanagari script

देवादयः पिशाचान्ताः पशवः परिकीर्तिताः तेषां पतित्वात्सर्वेशो भवः पशुपतिः स्मृतः

Transliteration

devādayaḥ piśācāntāḥ paśavaḥ parikīrtitāḥ teṣāṃ patitvātsarveśo bhavaḥ paśupatiḥ smṛtaḥ

Translation

Dari para dewa hingga ke piśāca, semua makhluk berjasad disebut paśu (jiwa yang terikat oleh pāśa). Kerana Dialah Tuan mereka, Bhava yang memerintah segala-galanya dikenang sebagai Paśupati—Tuhan bagi para paśu yang terikat.

Word by Word

• devādayaḥ: the gods and others

• piśāca-antāḥ: ending with the piśācas (up to the lowest orders)

• paśavaḥ: paśus, individual souls/creatures

• parikīrtitāḥ: are declared/celebrated

• teṣām: of them

• patitvāt: because of (his) lordship/mastery

• sarva-īśaḥ: the Lord of all

• bhavaḥ: Bhava (Śiva)

• paśu-patiḥ: Lord of the paśus

• smṛtaḥ: is remembered/called

Speaker

Suta Goswami (narrating the Shaiva doctrine to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Bhava
• Pashu
• Pashupati
• Devas
• Pisachas

FAQs

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

It frames Linga-worship as devotion to Paśupati, the supreme Pati, whose grace releases the paśu (the individual soul) from limitation and bondage—making worship a liberation-oriented practice, not merely a worldly rite.

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

Śiva is presented as Sarveśa (Lord of all) and specifically as Paśupati: transcendent ruler and inner governor of all classes of beings, from devas to piśācas—implying his sovereignty over all states of consciousness and embodiment.

What ritualistic or Yogic practice is highlighted here?

The verse points to the Pāśupata orientation: recognize oneself as paśu and take refuge in Paśupati through Shiva-puja (including Linga-archana) and Pāśupata-yoga discipline aimed at cutting pasha (bondage) by divine grace.