Shloka 95

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

Devanagari script

ज्ञात्वा चेश्वरसद्भावं ज्ञात्वा मामंबुजेक्षणम् महादेवं महाभूतं भूतानां वरदं प्रभुम्

Transliteration

jñātvā ceśvarasadbhāvaṃ jñātvā māmaṃbujekṣaṇam mahādevaṃ mahābhūtaṃ bhūtānāṃ varadaṃ prabhum

Translation

جب وہ اِیشور کی حقیقی شانِ حاکمیت کو جان لے، اور مجھے—کمَل چشم—مہادیو، مہابھوت، تمام بھوتوں کو ور دینے والا پربھو سمجھے، تو وہ پتی (شیو) کے تَتّو کو واضح طور پر پہچانتا ہے، پاش بندھن سے ماورا۔

Word by Word

• ज्ञात्वा (jñātvā): having known

• च (ca): and

• ईश्वर-सद्भावम् (īśvara-sadbhāvam): the true nature/real being of the Lord (sovereign reality)

• ज्ञात्वा (jñātvā): having known

• माम् (mām): Me

• अम्बुज-ईक्षणम् (ambuja-īkṣaṇam): lotus-eyed

• महादेवम् (mahādevam): Mahādeva (the Great God, Śiva)

• महाभूतम् (mahābhūtam): the Great Being / the supreme elemental reality

• भूतानाम् (bhūtānām): of beings

• वरदम् (varadam): boon-giver

• प्रभुम् (prabhum): the Lord, master

Speaker

Suta Goswami (narrating the teaching within the Purva-Bhaga context)

Characters & Entities

• Shiva (Mahadeva)
• Ishvara (Pati)

FAQs

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

It frames worship as jñāna-oriented: true Linga devotion is to recognize Mahādeva as the sovereign Pati and boon-giver to all beings, not merely to perform outer ritual.

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

Shiva is presented as Īśvara in his real state (īśvara-sadbhāva), Mahādeva and Prabhu—supreme, all-encompassing “Great Being” who transcends and governs the realm of beings.

What ritualistic or Yogic practice is highlighted here?

The emphasis is on tattva-jñāna (contemplative knowing) central to Pāśupata orientation—realization of Pati that loosens pāśa for the paśu, supported by Linga-upāsanā and meditation on Mahādeva’s form and lordship.