Shloka 36

Adhyaya 44: Nandikesvara’s Manifestation and Abhisheka; The Rule of Namaskara in Shiva-Nama

Devanagari script

ऋषयस्तुष्टुवुश्चैव पिता महपुरोगमाः स्तुतवत्सु ततस्तेषु विष्णुः सर्वजगत्पतिः

Transliteration

ṛṣayastuṣṭuvuścaiva pitā mahapurogamāḥ stutavatsu tatasteṣu viṣṇuḥ sarvajagatpatiḥ

Translation

បន្ទាប់មក ព្រះឥសីទាំងឡាយបានសរសើរ ដោយមានព្រះបិតា (ព្រះព្រហ្មា) ជាមុខ។ ពេលបទស្តូត្ររបស់ពួកគេបានបញ្ចប់ហើយ នោះព្រះវិෂ្ណុ—ព្រះអម្ចាស់នៃសកលលោកទាំងមូល—បានបង្ហាញខ្លួននៅក្នុងចំណោមពួកគេ។

Word by Word

• ऋषयः: the seers

• तुष्टुवुः: praised, eulogized

• च एव: and indeed

• पिता: the Father (Brahmā)

• महापुरोगमाः: with the great one as the leader/in front

• स्तुतवत्सु: while/when they were engaged in praise (having praised)

• ततः: then, thereafter

• तेषु: among them, to them

• विष्णुः: Viṣṇu

• सर्वजगत्पतिः: the Lord (Pati) of all the world(s)

Speaker

Suta Goswami (narrating the Purana’s account)

Characters & Entities

• Rishis
• Brahma
• Vishnu

FAQs

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

It shows the Purāṇic principle that collective stuti and reverent approach—led by Brahmā and the ṛṣis—prepares the adhikāra (fitness) for divine revelation, a pattern also used to frame Linga-pratiṣṭhā and Śiva-pūjā outcomes.

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

By calling Viṣṇu “sarva-jagat-pati,” the verse uses Pati-language central to Śaiva Siddhānta: lordship belongs to the Supreme. In the Linga Purāṇa’s broader Hari-Hara vision, such lordship ultimately points to the one Pati beyond pasha (bondage), whom Śiva embodies as the transcendent Lord.

What ritualistic or Yogic practice is highlighted here?

Stuti (devotional recitation) as an upāya: disciplined praise functions like a preparatory limb of sādhana—purifying the pashu (soul) and orienting it toward the Pati—often paired in the text with pūjā-vidhi and inner recollection akin to Pāśupata-oriented devotion.