Shloka 160

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

स्नापयामास च विभुः पूजयामास पङ्कजैः परीक्षार्थं हरेः पूजाकमलेषु महेश्वरः

Transliteration

snāpayāmāsa ca vibhuḥ pūjayāmāsa paṅkajaiḥ parīkṣārthaṃ hareḥ pūjākamaleṣu maheśvaraḥ

Translation

ابتغاءَ الاختبار، قامَ ماهيشڤارا، الربُّ الشاملُ لكلِّ شيء، بتطهيرِ (المعبودِ المقدّس) بالاغتسال، ثمّ قدّمَ العبادةَ بزهورِ اللوتس—مستعمِلًا نفسَ لوتساتِ القربانِ التي خُصِّصت لعبادةِ هَري.

Word by Word

• स्नापयामास: caused to be bathed / performed ritual bathing

• च: and

• विभुः: the all-pervading Lord

• पूजयामास: worshipped

• पङ्कजैः: with lotuses

• परीक्षार्थम्: for the purpose of testing

• हरेः: of Hari (Viṣṇu)

• पूजा-कमलेषु: among/using the lotuses meant for worship

• महेश्वरः: Maheśvara (Śiva), the Supreme Lord

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Vishnu (Hari)

FAQs

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

It highlights core liṅga-pūjā components—snāna (ritual bathing) and padma-pūjā (lotus offering)—and shows that Śiva may test the sincerity behind offerings, emphasizing inner devotion over mere ritual possession.

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

Śiva is called Vibhu and Maheśvara, indicating Pati—the sovereign, all-pervading Lord—who freely directs events to reveal dharma and devotion, even by engaging with offerings intended for Hari, underscoring a non-dual Hari-Hara theological horizon.

What ritualistic or Yogic practice is highlighted here?

Ritually, it points to abhiṣeka/snāpana and lotus-offering in pūjā-vidhi; spiritually, it implies parīkṣā (testing) that refines the pashu (soul) from attachment to external pasha (bondage) toward steadfast bhakti to Pati (Śiva).