Shloka 104

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

Devanagari script

ततो देवगणाः सर्वे सिद्धाश् च परमर्षयः जयेति वाचो मुमुचुः संस्तुवन्तो ऽष्टमूर्तिकम्

Transliteration

tato devagaṇāḥ sarve siddhāś ca paramarṣayaḥ jayeti vāco mumucuḥ saṃstuvanto 'ṣṭamūrtikam

Translation

Kemudian semua rombongan dewa, bersama para Siddha dan para resi agung, melaungkan “Jaya!” sambil memuji Tuhan Berwujud Lapan (Aṣṭamūrti)—Śiva, Pati yang meresapi alam semesta melalui pelbagai penzahiran-Nya.

Word by Word

• tataḥ: then

• devagaṇāḥ: hosts of gods

• sarve: all

• siddhāḥ: perfected beings (Siddhas)

• ca: and

• paramarṣayaḥ: highest seers

• jaya-iti: “victory” thus

• vācaḥ: words/cries

• mumucuḥ: they released/uttered

• saṃstuvantaḥ: praising/eulogizing

• aṣṭamūrtikam: the Eight-Form One (Śiva as Aṣṭamūrti)

Speaker

Suta Goswami (narrating the Purana to the sages; describing the devas’ acclamation within the story)

Characters & Entities

• Shiva
• Devas
• Siddhas
• Rishis

FAQs

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

It shows that divine beings themselves respond to Śiva’s manifest presence with stuti (praise) and jaya-ghoṣa (victory acclamation), reinforcing that Linga-worship culminates in recognizing Śiva as the all-pervading Pati beyond mere form.

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

By naming him Aṣṭamūrti, the verse points to Śiva’s immanence in the cosmos—one Lord appearing through multiple cosmic modalities—while remaining the supreme Pati praised by devas, Siddhas, and ṛṣis.

What ritualistic or Yogic practice is highlighted here?

The verse highlights stotra and jaya-ghoṣa as devotional acts; in a Śaiva (including Pāśupata) frame, such praise supports bhakti and dhyāna by fixing the paśu’s mind on the Pati, loosening pāśa (bondage).