Shloka 20

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

यक्षाः सिद्धास्तथा साध्या दैत्याः किंपुरुषोरगाः समुद्राश् च नदा वेदा मन्त्राः स्तोत्रादयः क्षणाः

Transliteration

yakṣāḥ siddhāstathā sādhyā daityāḥ kiṃpuruṣoragāḥ samudrāś ca nadā vedā mantrāḥ stotrādayaḥ kṣaṇāḥ

Translation

ยักษ์ สิทธะ และสาธยะ; ไทตยะ กิมปุรุษะ และอุรคะ; มหาสมุทรและสายน้ำ; พระเวท; มนตร์และบทสรรเสริญ—แม้กระทั่งขณะของกาลเวลา—ทั้งหมดอยู่ใต้พระอำนาจของปติ มเหศวร ผู้เหนือยิ่งแต่แผ่ซ่านทั่วสรรพสิ่ง

Word by Word

• यक्षाः: yakṣas (nature-spirits/attendant beings)

• सिद्धाः: siddhas (perfected beings)

• तथा: and also

• साध्याः: sādhyas (a class of celestial beings)

• दैत्याः: daityas (titans/anti-gods)

• किंपुरुष-उरगाः: kiṃpuruṣas and uragas (wonder-beings and serpents)

• समुद्राः: oceans

• च: and

• नदाः: rivers

• वेदाः: the Vedas

• मन्त्राः: mantras

• स्तोत्र-आदयः: hymns and the like

• क्षणाः: moments/instants (units of time)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It frames Linga-worship as devotion to the all-pervading Pati: every class of being, scripture, mantra, and even time itself is included in Shiva’s cosmic scope, so the Linga becomes the single focal symbol for the whole universe.

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

By listing beings, waters, Vedas, mantras, hymns, and moments, it implies Shiva-tattva as both transcendent and immanent—supporting the entire field of names and forms while remaining the supreme ground beyond them.

What ritualistic or Yogic practice is highlighted here?

The verse foregrounds mantra and stotra as Shaiva upāyas (means): disciplined recitation and praise, aligned with Pashupata orientation, trains the pashu (soul) to recognize all experience as resting in Pati rather than in pasha (bondage).