Shloka 65

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

मायया ह्यनया किं वा मन्त्रशक्त्याथ वा प्रभो वस्तुशक्त्याथ वा विष्णो ध्यानशक्त्याथ वा पुनः

Transliteration

māyayā hyanayā kiṃ vā mantraśaktyātha vā prabho vastuśaktyātha vā viṣṇo dhyānaśaktyātha vā punaḥ

Translation

噢毗湿奴，主啊：此事唯由此摩耶而成吗？抑或由真言之力？抑或由事物自身实性所具之力？又或由禅观（dhyāna）之力而成？

Word by Word

• मायया (māyayā): by māyā/occult power

• हि (hi): indeed

• अनया (anayā): by this (particular power)

• किं वा (kiṃ vā): or how/which then?

• मन्त्र-शक्त्या (mantra-śaktyā): by the potency of mantra

• अथ वा (atha vā): or else

• प्रभो (prabho): O Lord

• वस्तु-शक्त्या (vastu-śaktyā): by the inherent power of the object/reality

• अथ वा (atha vā): or else

• विष्णो (viṣṇo): O Viṣṇu

• ध्यान-शक्त्या (dhyāna-śaktyā): by the power of meditation

• अथ वा (atha vā): or else

• पुनः (punaḥ): again/further

Speaker

Suta Goswami (narrating an internal inquiry addressed to Vishnu within the chapter’s dialogue)

Characters & Entities

• Vishnu

FAQs

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

It frames the key Shaiva question of agency: whether sacred effects arise from māyā, mantra, the inherent śakti of the sacred object (such as the Liṅga), or dhyāna—preparing the listener to understand that all efficacies ultimately depend on the Supreme Pati’s sanction.

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

By questioning multiple ‘powers’ (māyā, mantra, vastu, dhyāna), the verse implies a hierarchy of śaktis; in Shaiva Siddhanta these operate as instruments, while Shiva-tattva (Pati) remains the transcendent source and controller of all śakti, beyond the paśu’s limited grasp.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa and dhyāna are explicitly highlighted: mantra-śakti (ritual recitation) and dhyāna-śakti (yogic contemplation), both central to Pāśupata-oriented discipline when directed toward Shiva/Liṅga as the liberating focus.