Shloka 58

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

Devanagari script

तं सिद्धगन्धर्वसुरेन्द्रवीराः सुरेन्द्रवृन्दाधिपम् इन्द्रम् ईशम् समन्ततस्तुष्टुवुरिष्टदं ते जयेति शक्रं वरपुष्पवृष्ट्या

Transliteration

taṃ siddhagandharvasurendravīrāḥ surendravṛndādhipam indram īśam samantatastuṣṭuvuriṣṭadaṃ te jayeti śakraṃ varapuṣpavṛṣṭyā

Translation

అప్పుడు సిద్ధులు, గంధర్వులు, దేవేంద్ర వీరులు దేవగణవృందాధిపతి అయిన ఇంద్ర‑ఈశ్వరుని—ఇష్టఫలప్రదాత శక్రుని—చుట్టూ నిలిచి స్తుతించారు. ‘జయ’ అని ఘోషిస్తూ ఉత్తమ పుష్పవృష్టితో ఆయనను సత్కరించారు।

Word by Word

• तम् (tam): him (Indra)

• सिद्ध (siddha): perfected beings

• गन्धर्व (gandharva): celestial musicians

• सुरेन्द्रवीराः (surendra-vīrāḥ): heroic lords among the Devas

• सुरेन्द्रवृन्दाधिपम् (surendra-vṛnda-adhipam): leader of the assembly of Devas

• इन्द्रम् (indram): Indra

• ईशम् (īśam): lord/ruler

• समन्ततः (samantataḥ): on all sides

• तुष्टुवुः (tuṣṭuvuḥ): they praised

• इष्टदम् (iṣṭa-dam): giver of what is desired

• ते (te): they

• जय इति (jaya iti): saying “Victory!”

• शक्रम् (śakram): Śakra (Indra)

• वरपुष्पवृष्ट्या (vara-puṣpa-vṛṣṭyā): with a shower of excellent flowers

Speaker

Suta Goswami (narrating the Purana’s account)

Characters & Entities

• Indra
• Siddhas
• Gandharvas
• Devas

FAQs

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

It models pūjā-style honor—stuti (praise), “jaya” acclamation, and puṣpavṛṣṭi (flower-offering)—a devotional grammar later redirected in the Linga Purana toward the supreme Pati, Shiva, whose grace ultimately stabilizes victory and order.

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

Though Indra is praised as īśa here, the Shaiva Siddhānta framing treats such lordship as delegated and contingent; true Īśvara (Pati) is Shiva, and the verse highlights how cosmic roles (like Indra’s) are celebrated within a hierarchy upheld by Shiva’s sovereign tattva.

What ritualistic or Yogic practice is highlighted here?

A public stuti-krama: victory proclamation (jaya-śabda) and flower-offering (puṣpa-vṛṣṭi), echoing temple and pūjā protocols; yogically, it implies humility and alignment of power with dharma rather than pasha-bound pride.