Shloka 148

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

नियोगाद्वज्रिणः सर्वे विनेदुर्मुनिपुङ्गवाः तुष्टुवुश् च गणेशानं वाग्भिर् इष्टप्रदं शुभम्

Transliteration

niyogādvajriṇaḥ sarve vinedurmunipuṅgavāḥ tuṣṭuvuś ca gaṇeśānaṃ vāgbhir iṣṭapradaṃ śubham

Translation

नियोगाद्वज्रिणः सर्वे मुनिपुङ्गवाः समागताः। विनेदुः स्तुतिनादैश्च गणेशानं शुभं वरम्॥ वाग्भिरिष्टप्रदं देवं तुष्टुवुश्च यथाविधि॥

Word by Word

• niyogāt: by the command/commission

• vajriṇaḥ: of Vajrin (Indra, wielder of the thunderbolt)

• sarve: all

• vineduḥ: they resounded/raised a cry of acclaim

• muni-puṅgavāḥ: the foremost among sages

• tuṣṭuvuḥ: they praised/eulogized

• ca: and

• gaṇa-īśānam: Gaṇeśāna, Lord of the hosts (epithet used here for the divine lord being praised)

• vāgbhiḥ: with words/speech, with hymns

• iṣṭa-pradam: bestower of the wished-for boons

• śubham: auspicious, beneficent.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Indra (Vajrin)
• Sages (Munis)
• Gaṇeśāna

FAQs

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

It highlights stuti (reverential praise) as a core limb of worship: by hymns and auspicious speech, devotees invoke the Lord’s grace as iṣṭa-prada (giver of desired fruits), aligning the pashu (soul) toward Pati (the Lord).

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

Through the epithets śubha and iṣṭa-prada, the verse points to Shiva-tattva as beneficent and grace-bestowing—Pati who, when praised with right intention, grants fruits and helps weaken pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Verbal worship—stuti/mantra-prayoga (vāgbhiḥ)—is emphasized: disciplined praise and invocation as a devotional practice supporting Pāśupata-oriented transformation from desire to purification.