Shloka 116

Devanagari script

स्तुतस्त्वेवं सुरैर्विष्णोर् जपेन च महेश्वरः सोमः सोमाम् अथालिङ्ग्य नन्दिदत्तकरः स्मयन्

Transliteration

stutastvevaṃ surairviṣṇor japena ca maheśvaraḥ somaḥ somām athāliṅgya nandidattakaraḥ smayan

Translation

Được chư Thiên tán dương như thế, lại được nâng đỡ bởi japa của Viṣṇu, Mahādeva—Soma—ôm lấy Somā; và với bàn tay Nandin đặt ban phúc, Ngài mỉm cười.

Word by Word

• स्तुतः: praised

• तु: indeed

• एवम्: thus

• सुरैः: by the gods

• विष्णोः: of Viṣṇu

• जपेन: by (his) mantra-recitation/japa

• च: and

• महेश्वरः: Maheśvara, the Great Lord

• सोमः: Soma (a name of Śiva, the moon-like Lord)

• सोमाम्: Somā (Umā/Śakti, the goddess)

• अथ: then

• आलिङ्ग्य: having embraced

• नन्दिदत्तकरः: with (his) hand given/extended through Nandin (i.e., Nandin presenting or facilitating the Lord’s hand/gesture)

• स्मयन्: smiling

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Vishnu
• Nandi
• Devas
• Soma
• Soma (Somā/Umā)

FAQs

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

It shows the core principle behind Liṅga-pūjā: stuti (praise) and japa offered with devotion invite Śiva’s prasāda (grace), expressed here as his smiling, benevolent response mediated through Nandin.

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

Śiva appears as Pati (the Lord) who is pleased by sincere worship and manifests anugraha through serenity and compassion; his union with Somā (Śakti) signals that grace and power operate together in liberating the paśu from pāśa.

What ritualistic or Yogic practice is highlighted here?

Japa is explicitly highlighted—mantra-recitation as a Shaiva means of inner purification—supported by stuti; together they function as a practical doorway to Śiva’s anugraha in Pāśupata-oriented devotion.