Shloka 1
देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
इति श्रीलिङ्गमहापुराणे पूर्वभागे जलन्धरवधो नाम सप्तनवतितमो ऽध्यायः ऋषय ऊचुः कथं देवेन वै सूत देवदेवान्महेश्वरात् सुदर्शनाख्यं वै लब्धं वक्तुमर्हसि विष्णुना
iti śrīliṅgamahāpurāṇe pūrvabhāge jalandharavadho nāma saptanavatitamo 'dhyāyaḥ ṛṣaya ūcuḥ kathaṃ devena vai sūta devadevānmaheśvarāt sudarśanākhyaṃ vai labdhaṃ vaktumarhasi viṣṇunā
ഇങ്ങനെ ശ്രീലിംഗമഹാപുരാണത്തിന്റെ പൂർവഭാഗത്തിൽ ‘ജലന്ധരവധം’ എന്ന തൊണ്ണൂറ്റേഴാമത്തെ അധ്യായം (ആരംഭിക്കുന്നു)। ഋഷികൾ പറഞ്ഞു—ഹേ സൂതാ! ദേവദേവനായ മഹേശ്വരനിൽ നിന്ന് വിഷ്ണു ‘സുദർശനം’ എന്ന ചക്രം എങ്ങനെ ലഭിച്ചു? പറയുക।
Sages (Ṛṣayaḥ) addressing Sūta
FAQs
It frames Śiva (Maheśvara) as the supreme bestower of power and protection, implying that even cosmic guardianship and sacred instruments arise through Śiva’s grace—an underpinning of Liṅga-centered devotion to Pati (the Lord).
Śiva-tattva is indicated as “Devadeva”—the God of gods—source of divine authority and śakti, from whom even Viṣṇu receives empowering means; this reflects Śiva as Pati, the transcendent giver who loosens bonds (pāśa) by granting right power and right order (dharma).
No specific pūjā-vidhi or Pāśupata-yoga technique is stated in this opening inquiry; the takeaway is the doctrinal theme of empowerment through Śiva’s anugraha (grace), which is foundational to Shaiva sādhanā.