Shloka 52

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

Devanagari script

यः कुर्याद्देवदेवेशं त्रिपुरान्तकमीश्वरम् धनुर्बाणसमायुक्तं सोमं सोमार्धभूषणम्

Transliteration

yaḥ kuryāddevadeveśaṃ tripurāntakamīśvaram dhanurbāṇasamāyuktaṃ somaṃ somārdhabhūṣaṇam

Translation

جو دیوتاؤں کے دیوَیش، پرم ایشور تریپورانتک کو—کمان و تیر سے مسلح، سوم کی مانند درخشاں، اور نیم چاند کو زیور بنائے ہوئے—تصویر کرے یا دھیان کرے۔

Word by Word

• यः (yaḥ): whoever

• कुर्यात् (kuryāt): should make, fashion, perform (as worship/visualization)

• देवदेवेशम् (devadeveśam): the Lord of the lords of the gods

• त्रिपुरान्तकम् (tripurāntakam): the ender/destroyer of Tripura (the three cities)

• ईश्वरम् (īśvaram): the Supreme Lord, Īśvara

• धनुः (dhanuḥ): bow

• बाण (bāṇa): arrows

• समायुक्तम् (samāyuktam): equipped, furnished with

• सोमम् (somam): Soma-like, moon-like, luminous

• सोमार्धभूषणम् (somārdha-bhūṣaṇam): adorned with the half-moon (crescent) as an ornament

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Tripurantaka
• Soma (Moon)

FAQs

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

It prescribes a dhyāna/arcana focus: worshipping Shiva as Devadeveśa and Tripurāntaka with specific attributes (bow, arrows, crescent) to steady devotion and align the pūjā with a recognized Shaiva form.

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

Shiva is presented as Pati (Īśvara), sovereign over all gods, who destroys Tripura—symbolically ending the soul’s triple bondage (pāśa) and leading the paśu toward liberation through His grace and right orientation of worship.

What ritualistic or Yogic practice is highlighted here?

Dhyāna (iconic visualization) integrated with pūjā: contemplating or ritually establishing Tripurāntaka’s form as part of Shaiva sādhanā consistent with Pāśupata-oriented discipline.