Shloka 2

ऋषिकृत-रुद्रस्तुतिः तथा संहाराग्नि-प्रश्नः

Kāma–Krodha–Lobha and the Fire of Dissolution

Devanagari script

अरूपाय सुरूपाय विश्वरूपाय ते नमः कटङ्कटाय रुद्राय स्वाहाकाराय वै नमः

Transliteration

arūpāya surūpāya viśvarūpāya te namaḥ kaṭaṅkaṭāya rudrāya svāhākārāya vai namaḥ

Translation

হে প্রভু! আপনি নিরাকার হয়েও সুরূপ, এবং আপনার রূপই সমগ্র বিশ্ব—আপনাকে নমস্কার। অতি উগ্র কাটঙ্কট রুদ্র এবং স্বাহা-শক্তিস্বরূপ আপনাকেও নমস্কার।

Word by Word

• arūpāya: to the Formless One

• surūpāya: to the One of auspicious/beautiful form

• viśvarūpāya: to the One whose form is the universe

• te: to You

• namaḥ: salutation

• kaṭaṅkaṭāya: to the terrible, dread-inspiring One (epithet of fierce Rudra)

• rudrāya: to Rudra

• svāhākārāya: to the One whose nature is the svāhā-utterance / the power that perfects oblations

• vai: indeed, truly

• namaḥ: salutation

Speaker

Suta Goswami (narrating a traditional stuti within the Linga Purana discourse)

Characters & Entities

• Shiva
• Rudra
• Svaha

FAQs

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

It establishes Shiva as both arūpa (beyond all form) and viśvarūpa (present as the entire cosmos), guiding the devotee to worship the Linga as a transcendent symbol that also pervades all embodied reality.

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

Shiva is praised as simultaneously nirguṇa (formless, beyond limitation) and saguṇa (manifest with auspicious form), the Pati who pervades the universe as its very appearance while remaining untouched by it—freeing the paśu from pāśa through right recognition and devotion.

What ritualistic or Yogic practice is highlighted here?

Ritually, it points to yajña through the “svāhā” principle—Shiva as the inner sanctifier of offerings; yogically, it supports Pāśupata-style contemplation on Shiva as both the unmanifest and the all-pervading cosmic reality.