Shloka 142

ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा

Devanagari script

तुष्टाव वाग्भिर् इष्टाभिः पुनः प्राह च शङ्करम् पितामह उवाच सर्वे विष्णुमया देवाः सर्वे विष्णुमया गणाः

Transliteration

tuṣṭāva vāgbhir iṣṭābhiḥ punaḥ prāha ca śaṅkaram pitāmaha uvāca sarve viṣṇumayā devāḥ sarve viṣṇumayā gaṇāḥ

Translation

เขาสรรเสริญศังกระด้วยวาจาอันเป็นที่รักและเหมาะสม แล้วกล่าวอีกครั้ง พิตามหะ (พรหมา) ตรัสว่า “เทพทั้งปวงเป็นวิษณุมยะ และหมู่คณะ (คณะ) ทั้งปวงก็เป็นวิษณุมยะ”

Word by Word

• तुष्टाव: he praised

• वाग्भिः: with words/speech

• इष्टाभिः: dear, cherished, desired (fitting) [words]

• पुनः: again

• प्राह: said/spoke

• च: and

• शङ्करम्: to Śaṅkara (Śiva)

• पितामह: the Grandfather (Brahmā)

• उवाच: said

• सर्वे: all

• विष्णुमयाः: consisting of/pervaded by Viṣṇu

• देवाः: gods

• सर्वे: all

• विष्णुमयाः: consisting of/pervaded by Viṣṇu

• गणाः: gaṇas, attendant hosts

Speaker

Brahma (Pitamaha)

Characters & Entities

• Shiva
• Vishnu
• Brahma
• Ganas
• Devas

FAQs

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

It frames Linga-worship as worship of the all-pervading Lord: the divine presence is not confined to a single form, but pervades devas and Śiva’s gaṇas alike—supporting the Linga as a universal, all-indwelling sign of Pati.

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

Though the line uses “Viṣṇumaya,” Brahmā is emphasizing pervasion and one sovereign divinity; in Shaiva Siddhānta terms, Pati (Śiva) is the inner ruler who can be indicated through shared divine pervasion, without collapsing distinctions between Pati and pashu.

What ritualistic or Yogic practice is highlighted here?

A contemplative practice is implied: the Pāśupata-aligned vision of sarvavyāpti (all-pervasion)—training the devotee to perceive the Lord’s presence in all divine functions, reducing pasha (bondage) rooted in separative seeing.