Shloka 13

ईश्वरागमनं हिमवदादि-समागमश्च / The Arrival of Īśvara and the Assembly of Himālaya, Devas, and Mountains

Devanagari script

नानाविधिसुराद्यैश्च संस्तुतं लोकशंकरम् । स्वहेत्वात्ततनुम्ब्रह्मसर्वेशं वरदायकम्

Transliteration

nānāvidhisurādyaiśca saṃstutaṃ lokaśaṃkaram | svahetvāttatanumbrahmasarveśaṃ varadāyakam

Translation

Baginda dipuji oleh para dewa dan makhluk samawi dengan pelbagai cara—Sang Pemberi Kesejahteraan bagi segala alam. Dengan kehendak-Nya yang merdeka, Baginda menjelmakan tubuh; Baginda ialah Brahman, Tuhan bagi segala-galanya, dan Pengurnia anugerah serta kurnia dengan belas kasih.

Word by Word

• nānā-vidhi-sura-ādyaiḥ: by gods and others of various rites
• nānā-vidhi-sura-ādyaiḥ: Karana (करण/Instrument)
• Type: Noun
• Root: nānā (अव्यय) + vidhi (प्रातिपदिक) + sura (प्रातिपदिक) + ādi (प्रातिपदिक)
• Form: Masculine, Instrumental (3rd/तृतीया), Plural; समासः—तत्पुरुषः (sura-ādayaḥ = gods etc.; nānā-vidhi = various rites)

• ca: and
• ca: Sambandha (सम्बन्ध/Connector)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: Conjunction (समुच्चयबोधक अव्यय)

• saṃstutam: praised
• saṃstutam: Karma (कर्म/Object)
• Type: Adjective
• Root: sam + √stu (स्तु धातु) (कृदन्त)
• Form: Past passive participle (क्त/PPP), Neuter, Accusative (2nd/द्वितीया), Singular; qualifying implied object (Śiva)

• loka-śaṃkaram: Śaṅkara, benefactor of the worlds
• loka-śaṃkaram: Karma (कर्म/Object)
• Type: Noun
• Root: loka (प्रातिपदिक) + śaṃkara (प्रातिपदिक)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular; समासः—तत्पुरुषः (loka-śaṃkara = benefactor of the worlds)

• sva-hetvāt: from his own cause (for his own reason)
• sva-hetvāt: Hetu/Apadana (हेतु/अपादान/Cause-Source)
• Type: Noun
• Root: sva (प्रातिपदिक) + hetu (प्रातिपदिक)
• Form: Masculine, Ablative (5th/पञ्चमी), Singular; समासः—तत्पुरुषः (own cause/reason)

• tata-nuṃ: then indeed
• tata-nuṃ: Sambandha (सम्बन्ध/Discourse particle)
• Type: Indeclinable
• Root: tata (प्रातिपदिक) + nu (प्रातिपदिक/अव्यय-प्राय)
• Form: Textual reading uncertain; likely sandhi/orthography for 'tataḥ nu' (then indeed) or 'tataṃ nu'; treated as indeclinable particle sequence

• brahma-sarva-īśam: the Lord of all (even of Brahmā)
• brahma-sarva-īśam: Karma (कर्म/Object)
• Type: Noun
• Root: brahman (प्रातिपदिक) + sarva (प्रातिपदिक) + īśa (प्रातिपदिक)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular; समासः—तत्पुरुषः (sarveśa = lord of all; brahma-sarveśa = lord even of Brahmā / lord of Brahman)

• vara-dāyakam: the giver of boons
• vara-dāyakam: Karma (कर्म/Object)
• Type: Adjective
• Root: vara (प्रातिपदिक) + dāyaka (प्रातिपदिक)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular; समासः—तत्पुरुषः (giver of boons)

Speaker

Sūta Gosvāmin (narrating to the sages of Naimiṣāraṇya)

Shaiva Theology

Tattva Level: pati

Shiva Form: Mahādeva

Mantra Metadata

Type: stotra

Shakti Dimension

Role: liberating

Ritual Elements

Offering: dhupa

Characters & Entities

• Shiva
• Devas

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It affirms Śiva as both transcendent Brahman and the compassionate Lord who can be praised, approached, and who grants grace—showing that liberation and worldly welfare both arise from the same Pati (Supreme Lord).

How does this verse relate to the worship of the Linga or Saguna Shiva?

By stating that He ‘assumes a body by His own will’ and is praised by the devas, the verse supports Saguna worship—such as Linga-pūjā—where the formless Brahman is reverently encountered through a sacred, accessible form.

What ritualistic or meditative practice is suggested here?

Practice stuti (hymn/namaskāra) and japa with devotion—especially the Panchākṣarī “Om Namaḥ Śivāya”—seeking not only boons but Śiva’s grace that leads the soul beyond bondage.