Shloka 8

स्वेच्छाविग्रहसंभव-प्रतिष्ठाफलवर्णनम् (विविधशिवमूर्तिप्रतिष्ठा, लोक-फल, शिवसायुज्य)

Devanagari script

मेरुमासाद्य देवानां भवनेषु प्रमोदते एकपादं चतुर्बाहुं त्रिनेत्रं शूलसंयुतम्

Transliteration

merumāsādya devānāṃ bhavaneṣu pramodate ekapādaṃ caturbāhuṃ trinetraṃ śūlasaṃyutam

Translation

Достигнув горы Меру, Он радуется в божественных обителях богов — являясь как Владыка с одной стопой, с четырьмя руками, с тремя очами и с трезубцем. В этом видении Пати (Шива), свободный и самодержавный, открывает свой грозный образ; перед Ним пашу (связанные души) вспоминают свою зависимость и обращаются к освобождению.

Word by Word

• merum: Mount Meru

• āsādya: having reached/attained

• devānām: of the gods

• bhavaneṣu: in the dwellings/abodes

• pramodate: rejoices/delights

• ekapādam: one-footed (Ekapāda form of Śiva)

• caturbāhum: four-armed

• trinetram: three-eyed

• śūla-saṁyutam: endowed with the trident (śūla).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Devas
• Mount Meru

FAQs

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

The verse emphasizes darśana (direct contemplation) of Śiva’s iconic marks—trinetra and śūla—supporting linga-upāsanā by fixing the mind on Pati’s sovereignty, which loosens pasha (bondage) for the pashu (soul).

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

Śiva-tattva is shown as transcendent yet manifest: the One-footed (Ekapāda) form signals unmatched stability and supremacy, while the three eyes and trident indicate omniscient governance over creation, preservation, and dissolution.

What ritualistic or Yogic practice is highlighted here?

A dhyāna-based practice is implied: meditate on Śiva as Ekapāda, trinetra, and śūla-dhara—an inner Pāśupata orientation where the pashu turns toward Pati through focused remembrance rather than mere external action.