दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः
नारायणश् च भगवान् तुष्टाव च कृताञ्जलिः ब्रह्मा च मुनयः सर्वे पृथक्पृथगजोद्भवम्
nārāyaṇaś ca bhagavān tuṣṭāva ca kṛtāñjaliḥ brahmā ca munayaḥ sarve pṛthakpṛthagajodbhavam
Dengan tangan dirapatkan penuh hormat, Narayana yang diberkati memanjatkan pujian; dan Brahma juga—bersama semua resi—masing-masing menurut caranya memuji Penampakan yang lahir sendiri, tanpa asal-usul itu.
Suta Goswami (narrating the Purāṇic account to the sages of Naimiṣāraṇya)
It establishes that even the highest cosmic authorities—Nārāyaṇa, Brahmā, and the sages—respond to the primordial, self-born epiphany with stuti and añjali, modeling the core posture of Liṅga-upāsanā: reverent surrender to Pati.
By calling the object of praise “ajōdbhava” (unoriginated/self-born manifestation), it points to Shiva-tattva as causeless and self-revealed—Pati who is not produced by prakṛti, time, or karma, and therefore the ultimate refuge for the pashu bound by pāśa.
Añjali (folded-hands worship) and stuti (hymnic praise) are highlighted as foundational acts of bhakti and inner purification—supportive disciplines aligned with Pāśupata orientation, where humility and praise loosen pāśa (bondage) and turn the pashu toward Pati.