Shloka 58

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

तं सिद्धगन्धर्वसुरेन्द्रवीराः सुरेन्द्रवृन्दाधिपम् इन्द्रम् ईशम् समन्ततस्तुष्टुवुरिष्टदं ते जयेति शक्रं वरपुष्पवृष्ट्या

Transliteration

taṃ siddhagandharvasurendravīrāḥ surendravṛndādhipam indram īśam samantatastuṣṭuvuriṣṭadaṃ te jayeti śakraṃ varapuṣpavṛṣṭyā

Translation

そのときシッダ、ガンダルヴァ、そしてデーヴァの勇将たちは、神軍の主にして大いなる君たるインドラを四方より讃嘆した。「勝利あれ！」と叫び、望みの恩寵を授けるシャクラを称え、最上の花を雨のごとく降らせて供養した。

Word by Word

• तम् (tam): him (Indra)

• सिद्ध (siddha): perfected beings

• गन्धर्व (gandharva): celestial musicians

• सुरेन्द्रवीराः (surendra-vīrāḥ): heroic lords among the Devas

• सुरेन्द्रवृन्दाधिपम् (surendra-vṛnda-adhipam): leader of the assembly of Devas

• इन्द्रम् (indram): Indra

• ईशम् (īśam): lord/ruler

• समन्ततः (samantataḥ): on all sides

• तुष्टुवुः (tuṣṭuvuḥ): they praised

• इष्टदम् (iṣṭa-dam): giver of what is desired

• ते (te): they

• जय इति (jaya iti): saying “Victory!”

• शक्रम् (śakram): Śakra (Indra)

• वरपुष्पवृष्ट्या (vara-puṣpa-vṛṣṭyā): with a shower of excellent flowers

Speaker

Suta Goswami (narrating the Purana’s account)

Characters & Entities

• Indra
• Siddhas
• Gandharvas
• Devas

FAQs

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

It models pūjā-style honor—stuti (praise), “jaya” acclamation, and puṣpavṛṣṭi (flower-offering)—a devotional grammar later redirected in the Linga Purana toward the supreme Pati, Shiva, whose grace ultimately stabilizes victory and order.

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

Though Indra is praised as īśa here, the Shaiva Siddhānta framing treats such lordship as delegated and contingent; true Īśvara (Pati) is Shiva, and the verse highlights how cosmic roles (like Indra’s) are celebrated within a hierarchy upheld by Shiva’s sovereign tattva.

What ritualistic or Yogic practice is highlighted here?

A public stuti-krama: victory proclamation (jaya-śabda) and flower-offering (puṣpa-vṛṣṭi), echoing temple and pūjā protocols; yogically, it implies humility and alignment of power with dharma rather than pasha-bound pride.