Shloka 55

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

सयमाश् च सरुद्राश् च चक्षुरप्रार्थयन् विभुम् तेभ्यश् च परमं चक्षुः सर्वदृष्टौ च शक्तिमत्

Transliteration

sayamāś ca sarudrāś ca cakṣuraprārthayan vibhum tebhyaś ca paramaṃ cakṣuḥ sarvadṛṣṭau ca śaktimat

Translation

Bấy giờ các Sāyamas và các Rudras khẩn cầu Đấng Toàn Khắp được thấy biết; và Ngài ban cho họ Con Mắt Tối Thượng—mạnh mẽ trong cái thấy khắp vạn hữu—để mọi sự đều có thể được chiêm kiến.

Word by Word

• सयमाः: the Sāyamas (a class of divine beings)

• च: and

• सरुद्राः: the Rudras

• च: and

• चक्षुः: an eye/vision

• अप्रार्थयन्: they requested/begged

• विभुम्: the all-pervading Lord (Pati, Śiva)

• तेभ्यः: to them

• च: and

• परमम्: supreme

• चक्षुः: eye/divine sight

• सर्वदृष्टौ: in seeing all/with universal vision

• च: and

• शक्तिमत्: endowed with power, potent

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Rudras

FAQs

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

It frames Shiva (Pati) as the giver of true darśana: the “supreme eye” symbolizes grace-bestowed insight by which devotees perceive the Linga not as mere form, but as the all-pervading reality.

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

Shiva is presented as Vibhu—transcendent and immanent—who can confer sarva-darśana (universal vision). This indicates His sovereignty over knowledge and perception, a core Shaiva Siddhanta marker of Pati.

What ritualistic or Yogic practice is highlighted here?

The verse points to yogic fruition: inner sight (jñāna-cakṣuḥ) arising through Shiva’s anugraha (grace), aligning with Pashupata-oriented practice where bondage (pāśa) is weakened by awakened perception.