अन्धकानुग्रहः—शूलारोपणं, रुद्रस्मरण-फलम्, तथा गाणपत्य-प्रदानम् (अध्याय 93)
तत्रेन्द्रपद्मोद्भवविष्णुमुख्याः सुरेश्वरा विप्रवराश् च सर्वे /* जयेति वाचा भगवन्तम् ऊचुः किरीटबद्धाञ्जलयः समन्तात्
tatrendrapadmodbhavaviṣṇumukhyāḥ sureśvarā vipravarāś ca sarve /* jayeti vācā bhagavantam ūcuḥ kirīṭabaddhāñjalayaḥ samantāt
Tại đó, Indra, Đấng sinh từ hoa sen (Brahmā) và Viṣṇu đứng đầu, cùng toàn thể chư thần và các bậc hiền triết tối thượng, vây quanh đảnh lễ Đức Thế Tôn, chắp tay dưới vương miện, đồng thanh hô: “Chiến thắng!”
Suta Goswami (narrating to the sages of Naimisharanya)
It shows the archetypal posture of Linga-oriented devotion: even Brahmā, Viṣṇu, and Indra approach Bhagavān with añjali and a victory-cry, modeling śaraṇāgati (surrender) to Pati as the heart of worship.
By calling Him “Bhagavān” and depicting all gods and seers acclaiming Him from every side, the verse implies Shiva as Pati—the supreme Lord beyond the hierarchy of devas—before whom the pashu (individual soul) and even cosmic rulers bow.
The verse highlights stuti with añjali (joined-palms salutation) and jaya-ghoṣa (victory acclamation), a bhakti-infused act that complements Pāśupata discipline by cultivating humility and devotion as preparatory means to loosen pāśa (bondage).