Shloka 155

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

रुद्रभक्तार्तिनाशाय रौद्रकर्मरताय ते कूष्माण्डगणनाथाय योगिनां पतये नमः

Transliteration

rudrabhaktārtināśāya raudrakarmaratāya te kūṣmāṇḍagaṇanāthāya yogināṃ pataye namaḥ

Translation

سلامٌ لك—يا مُزيلَ آلامِ عُبّادِ رُدرا؛ يا من يلازم الأفعالَ الرَّودْرِيّة الشديدة التي تُخضع القيود؛ يا سيّدَ جموعِ غَنا الكوشماندا؛ ويا بَتي، المولى السيّد لليوغيّين.

Word by Word

• रुद्र-भक्त-आर्ति-नाशाय: to the destroyer of the distress of Rudra’s devotees

• रौद्र-कर्म-रताय: to the one engaged in fierce/divine Rudra-acts

• ते: to You

• कूष्माण्ड-गण-नाथाय: to the Lord of the Kūṣmāṇḍa gaṇa-hosts

• योगिनाम्: of yogins

• पतये: to the Lord/Master (Pati)

• नमः: salutations

Speaker

Suta Goswami (narrating a received hymn/stuti within the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva (Rudra)
• Kushmanda Ganas
• Yogins

FAQs

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

It frames Linga-centered devotion as a refuge that removes ārtī (affliction) for Rudra-bhaktas, presenting Shiva as the effective Pati who dissolves the devotee’s pasha (bondage) through grace and disciplined worship.

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

Shiva is praised as Pati—the sovereign Lord over yogins and souls—whose raudra-karma is not mere wrath but a purifying, liberating power that destroys suffering and protects devotees within the Pati–Pashu–Pāśa framework.

What ritualistic or Yogic practice is highlighted here?

The verse highlights stuti (mantric praise) as a yogic act of surrender, aligning the practitioner with Rudra’s transformative power—an inner Pāśupata orientation where devotion and yoga culminate in Pati-bhāva (recognition of Shiva as the Lord).