Shloka 57

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

सब्रह्मकः सशक्राश् च तमपश्यन्महेश्वरम् ब्रह्माद्या नेमिरे तूर्णं भवानी च गिरीश्वरः

Transliteration

sabrahmakaḥ saśakrāś ca tamapaśyanmaheśvaram brahmādyā nemire tūrṇaṃ bhavānī ca girīśvaraḥ

Translation

బ్రహ్మతో కూడి, శక్రుడు (ఇంద్రుడు) కూడి, అందరూ మహేశ్వరుని దర్శించారు; బ్రహ్మాది దేవతలు వెంటనే నమస్కరించారు, భవానీ మరియు గిరీశ్వరుడూ త్వరగా వందనం చేశారు।

Word by Word

• sa-brahmakaḥ: together with Brahmā

• sa-śakrāḥ: together with Śakra/Indra

• ca: and

• tam: him

• apaśyan: they saw/beheld

• maheśvaram: Maheśvara (the Great Lord, Pati)

• brahmādyāḥ: Brahmā and the rest (of the devas)

• nemire: bowed down/prostrated

• tūrṇam: quickly/at once

• bhavānī: Bhavānī (Pārvatī, Śakti)

• ca: and

• girīśvaraḥ: Girīśvara (Lord of the mountains—Śiva).

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Brahma
• Indra
• Parvati

FAQs

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

It establishes the correct bhāva for Linga-upāsanā: even Brahmā and Indra respond to Śiva’s presence with immediate namaskāra, showing that worship begins with surrender to Pati (the Lord) beyond all deva-rank.

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

Śiva appears as Maheśvara—the supreme Pati—before whom the devas instinctively bow, indicating his transcendence and lordship over the cosmic functions represented by Brahmā and Indra.

What ritualistic or Yogic practice is highlighted here?

The practice is śaraṇāgati expressed as namaskāra/prostration—an essential Pāśupata disposition that loosens pāśa (bondage) through humility and devotion when encountering the Pati.