Shloka 56

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

सा पराशरमहो महामतिं देवदानवगणैश् च पूजितम् जातमात्रम् अनघं शुचिस्मिता बुध्य साश्रुनयना ललाप च

Transliteration

sā parāśaramaho mahāmatiṃ devadānavagaṇaiś ca pūjitam jātamātram anaghaṃ śucismitā budhya sāśrunayanā lalāpa ca

Translation

她——含着清净微笑，慧解已然苏醒——看见那位出自波罗舍罗族系、具大心量与至上智慧者，亦为诸天与达那婆（Dānava）众所敬奉；见那初生婴儿无垢无过，便泪盈双目而哀诉。

Word by Word

• सा (sā): she

• पराशरमहो (parāśara-mahaḥ): the great one connected with Parāśara (of Parāśara’s line)

• महामतिम् (mahā-matim): the greatly intelligent, high-minded one

• देवदानवगणैः (deva-dānava-gaṇaiḥ): by groups/hosts of Devas and Dānavas

• च (ca): and

• पूजितम् (pūjitam): honored, worshipped

• जातमात्रम् (jāta-mātram): just born, newborn

• अनघम् (anagham): sinless, faultless

• शुचिस्मिता (śuci-smitā): pure-smiling

• बुध्या (budhyā): with awakened understanding / discerningly

• साश्रुनयना (sāśru-nayanā): with tear-filled eyes

• ललाप (lalāpa): lamented, wailed

• च (ca): and.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya, with an internal story reference)

Characters & Entities

• Parashara
• Devas
• Danavas

FAQs

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

The verse frames a birth-event as cosmically significant—so significant that even opposing hosts (Devas and Dānavas) offer reverence—hinting that true sacred power (linked to Shiva as Pati) transcends factional identity, a key lens for understanding why the Linga is worshipped as the universal sign of the Absolute.

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

Indirectly, it points to Shiva-tattva as that which is honored beyond dualities: when Devas and Dānavas alike worship what is “anagha” (faultless), it echoes the Siddhānta view that Pati is stainless and sovereign, and that purity and authority do not depend on worldly alignment.

What ritualistic or Yogic practice is highlighted here?

No explicit rite is prescribed here; the yogic cue is inner discernment (buddhi) and the transformative sorrow (aśru) that can mature into vairāgya—an inner preparation aligned with Pāśupata discipline before formal pūjā or mantra-sādhana.