Shloka 52

ईशानकल्पवृत्तान्तः तथा लैङ्गपुराणस्य संक्षेप-सूची

Devanagari script

विष्णोर्वरायुधावाप्तिस् तथा रुद्रस्य चेष्टितम् तथान्यानि च रुद्रस्य चरितानि सहस्रशः

Transliteration

viṣṇorvarāyudhāvāptis tathā rudrasya ceṣṭitam tathānyāni ca rudrasya caritāni sahasraśaḥ

Translation

Also to be told is how Viṣṇu obtained his most excellent divine weapons, and the mighty workings of Rudra—indeed, countless other deeds of Rudra in their thousands. Here Rudra is revealed as Pati, the sovereign Lord, whose līlā and śakti govern the cosmos and loosen the pāśa (bondage) of the bound souls, the paśu.

Word by Word

• viṣṇoḥ: of Viṣṇu

• vara: excellent/supreme

• āyudha: weapon

• avāptiḥ: obtaining/attainment

• tathā: and likewise/also

• rudrasya: of Rudra (Śiva)

• ceṣṭitam: activity, act, mighty deed

• tathā: and also

• anyāni: other (deeds/accounts)

• ca: and

• rudrasya: of Rudra

• caritāni: deeds, exploits, sacred acts

• sahasraśaḥ: by the thousand, innumerably

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; contextual Purana-frame)

Characters & Entities

• Shiva (Rudra)
• Vishnu

FAQs

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

It signals that Rudra’s countless deeds are the core sacred narrative behind devotion; Linga worship is grounded in remembering Pati’s līlā and recognizing His supremacy that grants protection and liberation.

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

By highlighting “Rudra’s ceṣṭita” and innumerable caritas, the verse points to Shiva-tattva as sovereign, dynamic Lordship (Pati) whose powers operate through creation and protection while releasing bound souls (paśu) from bondage (pāśa).

What ritualistic or Yogic practice is highlighted here?

The implied practice is śravaṇa–smaraṇa (hearing and contemplating Rudra’s deeds) as a devotional discipline that supports Pāśupata-oriented orientation toward Pati, preparing the aspirant for puja and inner detachment from pāśa.