Shloka 59

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

Devanagari script

तदा ह्यहल्योपपतिं सुरेशं जगत्पतिं दिविष्ठाः /* प्रणेमुरालोक्य सहस्रनेत्रं सलीलमंबा तनयं यथेन्द्रम्

Transliteration

tadā hyahalyopapatiṃ sureśaṃ jagatpatiṃ diviṣṭhāḥ /* praṇemurālokya sahasranetraṃ salīlamaṃbā tanayaṃ yathendram

Translation

そのとき天上の者たちは、神々の主—アハリヤーの夫にして世界の主、千眼の御方—を仰ぎ見て、恭しく礼拝した。それは、意のままに戯れるアンバーの子インドラに対して礼拝するのと同じであった。

Word by Word

• tadā: then

• hi: indeed

• ahalyā-upapatiṁ: the husband/consort of Ahalyā (Indra)

• sura-īśam: Lord of the gods

• jagat-patim: Lord of the world(s)

• diviṣṭhāḥ: the dwellers in heaven, celestials (devas)

• praṇemuḥ: they bowed down, prostrated

• ālokya: having seen, beholding

• sahasra-netram: the thousand-eyed one (Indra)

• sa-līlam: playfully, at ease, sporting

• ambā-tanayam: the son of Ambā (here used as an epithet in the narrative)

• yathā: as, just like

• indram: Indra.

Speaker

Suta Goswami (narrating the Purana’s account to the sages of Naimisharanya)

Characters & Entities

• Indra
• Ahalya
• Devas

FAQs

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

By portraying even the devas as bowing to the cosmic lordship (jagatpati), the verse reinforces the Shaiva principle that all powers—including Indra’s—are subordinate to the Supreme Pati, the ultimate object of worship in Linga-centered devotion.

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

Through titles like jagatpati (Lord of the worlds), it echoes Shiva-tattva as Pati—the transcendent sovereign who grounds and surpasses the authority of all devas; their prostration models the soul’s (pashu’s) recognition of the Supreme.

What ritualistic or Yogic practice is highlighted here?

The key practice is praṇāma (reverential prostration), a foundational act of surrender (śaraṇāgati) that supports Pashupata discipline by softening ego and aligning the pashu toward the Pati.