Shloka 148

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

नियोगाद्वज्रिणः सर्वे विनेदुर्मुनिपुङ्गवाः तुष्टुवुश् च गणेशानं वाग्भिर् इष्टप्रदं शुभम्

Transliteration

niyogādvajriṇaḥ sarve vinedurmunipuṅgavāḥ tuṣṭuvuś ca gaṇeśānaṃ vāgbhir iṣṭapradaṃ śubham

Translation

Sur l’ordre de Vajrin (Indra), tous les sages éminents firent retentir leurs acclamations; et, par des paroles sacrées, ils louèrent Gaṇeśāna, le Seigneur de bon augure qui accorde les fruits désirés.

Word by Word

• niyogāt: by the command/commission

• vajriṇaḥ: of Vajrin (Indra, wielder of the thunderbolt)

• sarve: all

• vineduḥ: they resounded/raised a cry of acclaim

• muni-puṅgavāḥ: the foremost among sages

• tuṣṭuvuḥ: they praised/eulogized

• ca: and

• gaṇa-īśānam: Gaṇeśāna, Lord of the hosts (epithet used here for the divine lord being praised)

• vāgbhiḥ: with words/speech, with hymns

• iṣṭa-pradam: bestower of the wished-for boons

• śubham: auspicious, beneficent.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Indra (Vajrin)
• Sages (Munis)
• Gaṇeśāna

FAQs

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

It highlights stuti (reverential praise) as a core limb of worship: by hymns and auspicious speech, devotees invoke the Lord’s grace as iṣṭa-prada (giver of desired fruits), aligning the pashu (soul) toward Pati (the Lord).

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

Through the epithets śubha and iṣṭa-prada, the verse points to Shiva-tattva as beneficent and grace-bestowing—Pati who, when praised with right intention, grants fruits and helps weaken pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Verbal worship—stuti/mantra-prayoga (vāgbhiḥ)—is emphasized: disciplined praise and invocation as a devotional practice supporting Pāśupata-oriented transformation from desire to purification.