Shloka 29

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

Devanagari script

इभेन्द्रदारकं देवं सांबं सिद्धार्थदं प्रभुम् सुधूम्रवर्णं रक्ताक्षं त्रिनेत्रं चन्द्रभूषणम्

Transliteration

ibhendradārakaṃ devaṃ sāṃbaṃ siddhārthadaṃ prabhum sudhūmravarṇaṃ raktākṣaṃ trinetraṃ candrabhūṣaṇam

Translation

Con đảnh lễ Thần—Sambashiva, Đấng Chúa tể tối thượng—bậc khuất phục voi chúa (cái ngã), ban thành tựu mọi sở cầu, rực sáng sắc khói, mắt đỏ, ba mắt, và trang nghiêm bởi vầng trăng. Là Pati, Ngài cắt đứt pāśa để ban puruṣārtha chân thật cho paśu (linh hồn bị trói buộc).

Word by Word

• इभेन्द्रदारकम्: subduer/slayer of the lordly elephant (symbol of overpowering ego)

• देवं: the God, the radiant deity

• सांबं: with Umā (Shakti), Sambashiva

• सिद्धार्थदम्: giver of accomplished aims, fulfiller of purpose

• प्रभुम्: the sovereign Lord (Pati)

• सुधूम्रवर्णम्: of auspicious smoke-hued/ash-grey complexion

• रक्ताक्षम्: red-eyed

• त्रिनेत्रम्: three-eyed (seer of the three times and destroyer of impurity)

• चन्द्रभूषणम्: adorned with the moon (crescent as ornament).

Speaker

Suta Goswami (narrating a stuti within the Purva-Bhaga narrative)

Characters & Entities

• Shiva
• Uma (Parvati)

FAQs

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

The verse functions as a dhyāna-style stuti: by contemplating Shiva as Sambashiva (with Shakti), Trinetra, and Chandrabhushana, the worshipper fixes the mind on Pati—the supreme Lord behind the Linga—so the puja becomes inwardly transformative rather than merely external.

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

Shiva is presented as Prabhu (Pati) and Siddhārthada (grantor of true fulfillment): he is not only a boon-giver but the liberating Lord who burns impurity (tri-netra) and transcends time, while remaining inseparable from Shakti as Sambashiva.

What ritualistic or Yogic practice is highlighted here?

It highlights dhyāna and japa-based stuti used in Shiva-puja: meditate on Shiva’s form (three eyes, moon crest, ash-grey radiance) to dissolve ahaṅkāra (elephant-like pride) and progress in Pashupata-oriented inner purification.