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

পৰীক্ষাৰ্থে সৰ্বব্যাপী প্ৰভু মহেশ্বৰে (পবিত্ৰ লিঙ্গ/বস্তু) স্নান কৰাই, পদ্মফুলে পূজা কৰিলে—হৰিৰ পূজাৰ বাবে পৃথক কৰি থোৱা সেই পদ্মফুলেই অৰ্ঘ্য কৰিলে।

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).