Shiva Purana — Rudra Samhita, Shloka 39
सती-शिवचरित्रप्रसङ्गः / The Account of Satī and Śiva’s Divine Conduct
Prelude to Detailed Narrative
गौरवर्णौ लघुर्बंधुश्शेषेशो लक्ष्मणाभिधः । ज्येष्ठो रामाभिधो विष्णुः पूर्णांशो निरुपद्रवः
gauravarṇau laghurbaṃdhuśśeṣeśo lakṣmaṇābhidhaḥ | jyeṣṭho rāmābhidho viṣṇuḥ pūrṇāṃśo nirupadravaḥ
الأخ الأصغر، ذو البشرة المشرقة، كان شِيشا (Śeṣa) نفسه، معروفًا باسم لاكشمانا (Lakṣmaṇa). أمّا الأخ الأكبر، المسمّى راما (Rāma)، فكان فيشنو (Viṣṇu)، جزءًا إلهيًا كاملًا، بلا عيب ولا كدر، منزّهًا عن كل أذى.
Sūta Gosvāmin (narrating to the sages at Naimiṣāraṇya)
Tattva Level: pati
FAQs
It frames Rāma and Lakṣmaṇa as divine manifestations (pūrṇāṃśa and aṃśa), teaching that dharma is upheld through ordered cosmic powers—yet, in a Shaiva reading, all such powers function within the supreme governance of Pati (Śiva) who is the ultimate ground of grace and liberation.
By identifying exalted forms like Rāma (Viṣṇu) and Lakṣmaṇa (Śeṣa) as manifestations, the text implicitly points beyond forms to the supreme Lord; Linga-worship in the Shiva Purana is the direct Saguna gateway to Śiva, from whom the harmony and efficacy of all divine manifestations proceed.
A practical takeaway is dharma-anusandhāna (steady contemplation and living of dharma) alongside Shaiva upāsanā—japa of the Pañcākṣarī “Om Namaḥ Śivāya” and simple Linga-pūjā—seeing all righteous divine activity as supported by Śiva’s grace.