Shloka 30

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

Devanagari script

देवतापरमार्थज्ञा ममैव परमं विदुः मदंशाः शक्तिसम्पन्ना ब्रह्मशक्रादयः सुराः

Transliteration

devatāparamārthajñā mamaiva paramaṃ viduḥ madaṃśāḥ śaktisampannā brahmaśakrādayaḥ surāḥ

Translation

Para dewa, yang mengetahui hakikat tertinggi ketuhanan, mengakui bahawa Aku sahaja Yang Maha Tinggi. Dengan kekuatan yang sempurna, para sura bermula dari Brahmā dan Śakra (Indra) adalah bahagian daripada diri-Ku sendiri.

Word by Word

• devatā-paramārtha-jñāḥ: knowers of the highest truth concerning the devas (divinity)

• mama eva: Me alone/indeed Mine

• paramam: the Supreme (highest reality)

• viduḥ: know/understand

• mat-aṃśāḥ (mad-aṃśāḥ): My portions/emanated parts

• śakti-sampannāḥ: endowed with power (śakti)

• brahma-śakra-ādayaḥ: beginning with Brahmā and Śakra (Indra)

• surāḥ: the gods/devas

Speaker

Suta Goswami (narrating Shiva’s supremacy as taught within the chapter’s discourse)

Characters & Entities

• Shiva
• Brahma
• Indra

FAQs

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

It grounds Linga worship in the doctrine that all divine powers (even Brahmā and Indra) arise as Shiva’s aṃśas; therefore the Linga is revered as the supreme source (Pati) beyond subordinate deities.

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

Shiva is presented as the Paramam (Supreme Reality) whose śakti manifests the devas as empowered portions; this aligns with Shaiva Siddhanta’s view of Pati as the transcendent Lord who is the origin and governor of all powers.

What ritualistic or Yogic practice is highlighted here?

The takeaway is bhāva in puja and Pāśupata-yogic insight: worship the Linga as the supreme Pati, and regard all cosmic functions and deva-śaktis as dependent expressions of Shiva’s power.