Shloka 9

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

महांस् तथा च भूतादिस् तन्मात्राणीन्द्रियाणि च त्वयैवाधिष्ठितान्येव विश्वमूर्ते महेश्वर

Transliteration

mahāṃs tathā ca bhūtādis tanmātrāṇīndriyāṇi ca tvayaivādhiṣṭhitānyeva viśvamūrte maheśvara

Translation

ஓ விஸ்வமூர்த்தி மகேஸ்வரா! மஹத், பூதாதி, தன்மாத்திரைகள், இந்திரியங்கள்—இவை அனைத்தும் உம்மாலேயே அதிஷ்டிதமாய் ஆளப்படுகின்றன; நீயே அந்தர்யாமி அதிபதி.

Word by Word

• mahān: Mahat, the great cosmic intellect

• tathā ca: and also

• bhūtādiḥ: the Bhūtādi principle (source of the gross elements / ahaṅkāra-based evolute)

• tanmātrāṇi: subtle elements (sound, touch, form, taste, smell)

• indriyāṇi: sense faculties (organs of knowledge and action)

• ca: and

• tvayā eva: by You alone

• adhiṣṭhitāni: presided over, established, indwelt

• eva: indeed

• viśva-mūrte: O You whose body is the universe

• maheśvara: O Great Lord (Pati of all)

Speaker

Suta Goswami (narrating a hymn/praise within the chapter’s cosmological teaching)

Characters & Entities

• Shiva

FAQs

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

It frames Linga worship as devotion to Shiva not merely as a deity-form but as the indwelling Lord (Pati) who presides over every tattva and faculty; the Linga signifies that all cosmic functions rest in Him.

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

Shiva is presented as viśvamūrti (cosmic-bodied) and adhishthātṛ (presiding inner ruler), the supreme Pati who governs Mahat, the subtle elements, and the senses—showing His transcendence and immanence together.

What ritualistic or Yogic practice is highlighted here?

The Yogic takeaway is indriya-nigraha (mastery of the senses) in Pashupata-oriented practice—recognizing the senses and their objects as Shiva-governed and redirecting them toward Shiva through japa, dhyāna, and Linga-upāsanā.