Shloka 4
क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं
तुष्टाव वाग्भिर् इष्टाभिः प्रणम्य गरुडध्वजम् त्वमादिस्त्वमनादिश् च प्रकृतिस्त्वं जनार्दनः
tuṣṭāva vāgbhir iṣṭābhiḥ praṇamya garuḍadhvajam tvamādistvamanādiś ca prakṛtistvaṃ janārdanaḥ
Sau khi đảnh lễ Janārdana mang cờ Garuḍa, người ấy dùng những lời thân thiết mà tán thán: “Ngài là khởi nguyên, mà cũng vô thủy; chính Ngài là Prakṛti, ôi Janārdana.”
Suta Goswami (narrating; internal stuti addressed to Vishnu as Garuḍadhvaja)
FAQs
It frames the Supreme as the beginningless source and as Prakṛti, preparing the reader for Linga Purāṇa’s teaching that the manifest cosmos and ritual symbols (including the Liṅga) point back to the one transcendent Pati who stands beyond yet pervades all causes.
Though addressed to Janārdana, the verse uses supreme-cause language (ādi/anādi, source of Prakṛti) that Linga Purāṇa often applies within a non-dual theistic frame: Shiva-tattva as Pati is beginningless and the ground of both Prakṛti (the field of bondage) and the liberation of the paśu.
The practice is stuti with praṇāma—devotional praise preceded by prostration—an essential limb supporting pūjā and inner recollection (smaraṇa) that, in a Pāśupata-oriented reading, purifies the paśu and loosens pasha through God-centered contemplation.