Shloka 12

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

संकर्षण महाभाग प्रद्युम्न पुरुषोत्तम अनिरुद्ध महाविष्णो सदा विष्णो नमो ऽस्तु ते

Transliteration

saṃkarṣaṇa mahābhāga pradyumna puruṣottama aniruddha mahāviṣṇo sadā viṣṇo namo 'stu te

Translation

ഹേ സംകർഷണാ, ഹേ മഹാഭാഗ്യവാനേ; ഹേ പ്രദ്യുമ്നാ, ഹേ പുരുഷോത്തമാ; ഹേ അനിരുദ്ധാ, ഹേ മഹാവിഷ്ണോ, ഹേ സദാ വിഷ്ണോ—നിനക്കു നമസ്കാരം.

Word by Word

• संकर्षण: Saṅkarṣaṇa (a Vyuha-form of Vishnu)

• महाभाग: greatly fortunate/noble one

• प्रद्युम्न: Pradyumna (a Vyuha-form)

• पुरुषोत्तम: Supreme Person

• अनिरुद्ध: Aniruddha (a Vyuha-form)

• महाविष्णो: O Mahāviṣṇu (great all-pervading Vishnu)

• सदा: always

• विष्णो: O Vishnu

• नमः अस्तु ते (नमो 'स्तु ते): may salutations be to you

Speaker

Suta Goswami (narrating a received hymn of praise within the Purana’s discourse)

Characters & Entities

• Vishnu
• Sankarshana
• Pradyumna
• Aniruddha
• Purushottama

FAQs

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

It models stuti (praise) as a preparatory purification: by saluting the all-pervading Lord as present in revered forms, the devotee steadies bhakti and readies the mind for Liṅga-pūjā where Pati is worshiped beyond limiting names.

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

Though addressed to Viṣṇu’s vyūhas, the Purāṇic Shaiva frame reads the highest divinity as one Pati manifesting through multiple divine modalities—supporting a non-contradictory vision of Shiva-tattva as the supreme, all-pervading reality.

What ritualistic or Yogic practice is highlighted here?

Japa-like recitation of divine names (nāma-stuti) is implied; as a Pāśupata-aligned discipline it collects the mind, reduces pāśa (impurities/attachments), and supports focused worship and meditation on the Liṅga.