Linga Purana — Purva Bhaga, Shloka 12

Vighneshvara-Prashna and Deva-Krita Shiva-Stava

Adhyaya 104

Devanagari script

हिरण्यरेतसे चैव नमः शर्वाय शूलिने कपालदण्डपाशासिचर्माङ्कुशधराय च

Transliteration

hiraṇyaretase caiva namaḥ śarvāya śūline kapāladaṇḍapāśāsicarmāṅkuśadharāya ca

Translation

نَمَسْكارا حقًّا لهيرانياريتاس، ونَمَسْكارا لشارفا حاملِ الرمح الثلاثي—الذي يحمل عصا الجمجمة، والحبل (باشا)، والسيف، والجلد، والمِقْوَد (أنكوشا). لذلك السيّد (باتي) أنحني.

Word by Word

• हिरण्यरेतसे (hiraṇyaretase): to the Golden-seeded One / He whose creative potency is luminous

• च एव (ca eva): and indeed

• नमः (namaḥ): salutations

• शर्वाय (śarvāya): to Śarva (the auspicious destroyer/remover)

• शूलिने (śūline): to the trident-bearer

• कपाल (kapāla): skull

• दण्ड (daṇḍa): staff/rod

• पाश (pāśa): noose (bond/constraint)

• असि (asi): sword

• चर्म (carma): hide/skin

• अङ्कुश (aṅkuśa): goad/elephant-hook

• धराय (dharāya): to the bearer/holder

• च (ca): and

Speaker

Suta Goswami (narrating a Shiva-stuti within the Linga Purana discourse to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It functions as a namaskāra-mantra in Shiva-stuti: by praising Shiva’s forms and emblems, the devotee aligns the mind with Pati (the Lord) before Linga-pūjā, making worship an act of surrender rather than mere ritual.

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

Shiva is invoked as Hiraṇyaretas (luminous creative potency) and as Śarva (the remover/dissolver), showing Him as both source and withdrawer—transcendent Pati who governs creation and release while remaining beyond bondage.

What ritualistic or Yogic practice is highlighted here?

Stotra-japa and dhyāna: contemplating the noose (pāśa) and goad (aṅkuśa) as symbols of restraint and inner governance supports Pāśupata-oriented discipline—mastery over pasha (bondage) so the pashu (soul) turns toward Pati.