Previous Verse
Next Verse

Shloka 13

Vighneshvara-Prashna and Deva-Krita Shiva-Stava

Adhyaya 104

पतये हैमवत्याश् च हेमशुक्लाय ते नमः पीतशुक्लाय रक्षार्थं सुराणां कृष्णवर्त्मने

pataye haimavatyāś ca hemaśuklāya te namaḥ pītaśuklāya rakṣārthaṃ surāṇāṃ kṛṣṇavartmane

السجود لك—يا سيّدَ هايمَفَتي (بارفتي)، يا المتلألئ بضياء الذهب. السجود لك ذا اللون الأصفر-الأبيض، حامي الدِّيفات. السجود لمن طريقُه مظلم—سرّانيّ لا يُدرك غوره.

पतये (pataye)to the Lord, the Pati (Supreme Master of all pashus)
पतये (pataye):
हैमवत्याः (haimavatyāḥ)of Haimavatī, of Pārvatī (daughter of Himavān)
हैमवत्याः (haimavatyāḥ):
च (ca)and
च (ca):
हेमशुक्लाय (hema-śuklāya)to the golden-white, radiant One
हेमशुक्लाय (hema-śuklāya):
ते (te)to You
ते (te):
नमः (namaḥ)salutation
नमः (namaḥ):
पीतशुक्लाय (pīta-śuklāya)to the yellow-white One (auspicious radiance)
पीतशुक्लाय (pīta-śuklāya):
रक्षार्थम् (rakṣārtham)for protection
रक्षार्थम् (rakṣārtham):
सुराणाम् (surāṇām)of the gods (Devas)
सुराणाम् (surāṇām):
कृष्णवर्त्मने (kṛṣṇa-vartmane)to Him whose path/track is dark (mysterious course
कृष्णवर्त्मने (kṛṣṇa-vartmane):

Suta Goswami (narrating a Rudra-Shiva stuti within the Purva-Bhaga discourse)

S
Shiva
P
Parvati
D
Devas

FAQs

It frames Shiva as Pati—the supreme Lord worthy of namas—whose auspicious radiance protects the Devas; in Linga worship this supports the Linga as the protective, transcendent sign of the Pati who removes pasha (bondage) and grants refuge.

Shiva is shown as both manifest and transcendent: radiantly knowable (golden/white) and yet moving on a ‘dark path’ (kṛṣṇa-vartman), indicating His inscrutable sovereignty beyond the senses and mind—central to Shaiva Siddhanta’s understanding of the Pati.

A protective stuti practice: repeating these epithets as japa during Shiva-puja for rakṣā (protection), while yogically meditating on Shiva as Pati—protector and the mysterious inner path—aligning the pashu (soul) toward liberation from pasha.