Shloka 50

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

भवस्यैतच्छुभं चक्रं न जिघांसति मामिह ब्रह्मास्त्राद्यैस्तथान्यैर्हि प्रयत्नं कर्तुमर्हसि

Transliteration

bhavasyaitacchubhaṃ cakraṃ na jighāṃsati māmiha brahmāstrādyaistathānyairhi prayatnaṃ kartumarhasi

Translation

“此乃婆伐（湿婆）之吉祥神轮，并不欲在此杀我。故汝亦可依理竭力施用梵天神箭（Brahmāstra）及其他诸神兵。”

Word by Word

• bhavasya: of Bhava (Shiva)

• etat: this

• śubham: auspicious, beneficent

• cakram: discus/wheel-weapon

• na: not

• jighāṃsati: desires to kill, intends to slay

• mām: me

• iha: here

• brahmāstra-ādyaiḥ: with the Brahmāstra and the like

• tathā: likewise

• anyaiḥ: with other (weapons)

• hi: indeed

• prayatnam: effort, attempt

• kartum: to do/make

• arhasi: you ought/are fit (to do)

Speaker

An unnamed combatant/hero in the internal narrative (as reported by Suta Goswami)

Characters & Entities

• Shiva (Bhava)
• Brahma (Brahmastra)

FAQs

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

It frames Shiva (Bhava) as śubha—benevolent and protective—implying that devotion to the Linga aligns the pashu (soul) with Pati’s grace rather than fear of divine power.

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

Shiva-tattva is shown as sovereign yet compassionate: even a formidable divine weapon is “auspicious” and not necessarily bent on destruction, reflecting Pati’s mastery over pasha (bondage) and harm.

What ritualistic or Yogic practice is highlighted here?

The takeaway is inner fearlessness through śaraṇāgati (surrender) to Pati—central to Shaiva Siddhanta and resonant with Pāśupata discipline where the seeker trusts Shiva’s protective śakti.