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Shloka 11

विष्णुचक्रलाभो नाम (अर्धनारीश्वर-तत्त्वं, सती-पार्वती-सम्भवः, दक्षयज्ञविनाशः)

तं दृष्ट्वा संस्थितं देवम् अर्धनारीश्वरं प्रभुम् तुष्टाव वाग्भिर् इष्टाभिर् वरदं वारिजोद्भवः

taṃ dṛṣṭvā saṃsthitaṃ devam ardhanārīśvaraṃ prabhum tuṣṭāva vāgbhir iṣṭābhir varadaṃ vārijodbhavaḥ

Melihat Deva itu—Tuhan Ardhanārīśvara—berdiri tersingkap sebagai Penguasa tertinggi, Brahmā yang lahir dari teratai memuji Yang Mengurniakan anugerah dengan kata-kata yang dikasihi dan wajar.

तम् (tam)Him
तम् (tam):
दृष्ट्वा (dṛṣṭvā)having seen
दृष्ट्वा (dṛṣṭvā):
संस्थितम् (saṃsthitam)standing, established, present
संस्थितम् (saṃsthitam):
देवम् (devam)the Deva, the shining Lord
देवम् (devam):
अर्धनारीश्वरम् (ardhanārīśvaram)Ardhanārīśvara (Shiva united with Shakti as half-female)
अर्धनारीश्वरम् (ardhanārīśvaram):
प्रभुम् (prabhum)the Sovereign Lord, Master (Pati)
प्रभुम् (prabhum):
तुष्टाव (tuṣṭāva)praised, eulogized
तुष्टाव (tuṣṭāva):
वाग्भिः (vāgbhiḥ)with words, hymns
वाग्भिः (vāgbhiḥ):
इष्टाभिः (iṣṭābhiḥ)desired, dear, cherished (also: appropriate)
इष्टाभिः (iṣṭābhiḥ):
वरदम् (varadam)the giver of boons
वरदम् (varadam):
वारिजोद्भवः (vārijodbhavaḥ)the lotus-born (Brahmā).
वारिजोद्भवः (vārijodbhavaḥ):

Suta Goswami (narrating); internal action: Brahma praises Shiva as Ardhanarishvara

S
Shiva
A
Ardhanarishvara
B
Brahma
S
Shakti
P
Parvati

FAQs

It frames worship as darśana followed by stuti: once the devotee beholds Pati (Shiva) as the boon-giver, praise becomes the immediate act that invites anugraha (grace), the core aim of Linga-centered devotion.

Shiva is presented as Ardhanārīśvara—Pati inseparable from Shakti—indicating that lordship, power, and grace arise from their unity, not from a divided divine principle.

Stuti (hymnic praise) after direct contemplation/vision is implied—an inner-outer upāsanā where recognition of Pati precedes receiving varada (boons), aligning with Shaiva practice of bhakti-supported meditation.