Shloka 28

प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्

Devanagari script

सुप्रीतमनसं देवं तुष्टाव च पितामहः नामाष्टकेन विश्वात्मा विश्वात्मानं महामुने

Transliteration

suprītamanasaṃ devaṃ tuṣṭāva ca pitāmahaḥ nāmāṣṭakena viśvātmā viśvātmānaṃ mahāmune

Translation

Hỡi đại hiền giả, bấy giờ Pitāmaha (Phạm Thiên), tâm ý vô cùng hoan hỷ, đã ca tụng vị Thần ấy—Đấng Tự Ngã Vũ Trụ—bằng tám danh hiệu. Đấng Viśvātmā trùm khắp đã tán dương chính Viśvātmā, bậc Pati tối thượng ngự trong toàn thể vũ trụ.

Word by Word

• सुप्रीत-मनसम्: with a highly pleased mind

• देवं: the God (Deva)

• तुष्टाव: praised, eulogized

• च: and

• पितामहः: Pitāmaha, Brahmā

• नाम-अष्टकेन: by an octad of names (eight names)

• विश्वात्मा: the Universal Self / all-pervading one

• विश्वात्मानम्: the Universal Self (object of praise), the indwelling Lord

• महा-मुने: O great sage

Speaker

Suta Goswami (narrating the Purana; reporting Brahma’s act of praise)

Characters & Entities

• Brahma
• Shiva

FAQs

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

It frames praise (stotra) as a primary mode of worship: Brahmā’s delighted mind turns to Shiva as Viśvātmā, indicating that Linga-pūjā is rooted in recognizing the Lord as the indwelling Pati of all.

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

Shiva is indicated as Viśvātmā—the Universal Self—immanent in the cosmos yet supreme as the object of Brahmā’s praise, aligning with Shaiva Siddhanta’s Pati as the inner ruler of all pashus.

What ritualistic or Yogic practice is highlighted here?

Mānasa-stuti (mental praise) is highlighted—devotional concentration that supports Pāśupata-oriented inner discipline, where remembrance of the Pati loosens pasha (bondage) in the pashu (soul).