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

既已了知自在主的真实主宰之境，又已了知我——莲华眼者——为摩诃提婆（Mahādeva）、大有者、赐福于一切众生的至上主，则能明见主宰者 Pati（湿婆）之性，超越系缚个我之魂 paśu 的绳索 pāśa。

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.