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Shloka 59

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

तदा ह्यहल्योपपतिं सुरेशं जगत्पतिं दिविष्ठाः /* प्रणेमुरालोक्य सहस्रनेत्रं सलीलमंबा तनयं यथेन्द्रम्

tadā hyahalyopapatiṃ sureśaṃ jagatpatiṃ diviṣṭhāḥ /* praṇemurālokya sahasranetraṃ salīlamaṃbā tanayaṃ yathendram

అప్పుడు దివ్యలోకవాసులు సహస్రనేత్రుడైన అహల్యాపతి, సురేశుడు, జగత్పతి ప్రభువును దర్శించి భక్తితో ప్రణమించారు—లీలగా స్వేచ్ఛగా విహరించే అంబాతనయ ఇంద్రుని చూసి నమస్కరించునట్లుగా।

tadāthen
tadā:
hiindeed
hi:
ahalyā-upapatiṁthe husband/consort of Ahalyā (Indra)
ahalyā-upapatiṁ:
sura-īśamLord of the gods
sura-īśam:
jagat-patimLord of the world(s)
jagat-patim:
diviṣṭhāḥthe dwellers in heaven, celestials (devas)
diviṣṭhāḥ:
praṇemuḥthey bowed down, prostrated
praṇemuḥ:
ālokyahaving seen, beholding
ālokya:
sahasra-netramthe thousand-eyed one (Indra)
sahasra-netram:
sa-līlamplayfully, at ease, sporting
sa-līlam:
ambā-tanayamthe son of Ambā (here used as an epithet in the narrative)
ambā-tanayam:
yathāas, just like
yathā:
indramIndra.
indram:

Suta Goswami (narrating the Purana’s account to the sages of Naimisharanya)

I
Indra
A
Ahalya
D
Devas

FAQs

By portraying even the devas as bowing to the cosmic lordship (jagatpati), the verse reinforces the Shaiva principle that all powers—including Indra’s—are subordinate to the Supreme Pati, the ultimate object of worship in Linga-centered devotion.

Through titles like jagatpati (Lord of the worlds), it echoes Shiva-tattva as Pati—the transcendent sovereign who grounds and surpasses the authority of all devas; their prostration models the soul’s (pashu’s) recognition of the Supreme.

The key practice is praṇāma (reverential prostration), a foundational act of surrender (śaraṇāgati) that supports Pashupata discipline by softening ego and aligning the pashu toward the Pati.