Shloka 167

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

दुद्रुवुस्तं परिक्रम्य सेन्द्रा देवास्त्रिलोचनम् चचाल ब्रह्मभुवनं चकम्पे च वसुंधरा

Transliteration

dudruvustaṃ parikramya sendrā devāstrilocanam cacāla brahmabhuvanaṃ cakampe ca vasuṃdharā

Translation

Sau khi đi nhiễu quanh Đấng Tam Nhãn, chư Thiên cùng với Indra hoảng động mà tháo chạy; cõi trời của Brahmā rung chuyển, và cả mặt đất cũng chấn động. Thế nên trước Pati (Śiva), các thế giới đều run rẩy; còn pashu—những linh hồn bị trói buộc—thì lùi bước khi bị uy lực của Śiva‑tattva vô lượng làm cho choáng ngợp.

Word by Word

• दुद्रुवुः: fled, ran away

• तम्: Him

• परिक्रम्य: having circumambulated

• सेन्द्राः: together with Indra

• देवाः: the gods

• त्रिलोचनम्: the Three-eyed One (Śiva)

• चचाल: shook, reeled

• ब्रह्मभुवनम्: Brahmā’s world/abode

• चकम्पे: trembled

• च: and

• वसुंधरा: the Earth

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Indra
• Devas
• Brahma
• Earth (Vasundhara)

FAQs

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

It highlights pradakṣiṇā (circumambulation) as a core gesture of surrender to Śiva as Pati; even the Devas respond with awe, implying that true Linga-worship culminates in humility before His limitless presence.

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

Śiva appears as Trilocana whose mere manifestation shakes Brahmā’s realm and the Earth—signifying His transcendence over all lokas and His status as the supreme Pati beyond the reach of ordinary divine power.

What ritualistic or Yogic practice is highlighted here?

Pradakṣiṇā is explicit; the implied yogic takeaway aligns with Pāśupata discipline—transforming भय/विस्मय (fear and awe) into śaraṇāgati (refuge) and steadiness of mind before Śiva.