Shloka 1

ऋषिकृत-रुद्रस्तुतिः तथा संहाराग्नि-प्रश्नः

Kāma–Krodha–Lobha and the Fire of Dissolution

Devanagari script

इति श्रीलिङ्गमहापुराणे पूर्वभागे एकत्रिंशो ऽध्यायः ऋषय ऊचुः नमो दिग्वाससे नित्यं कृतान्ताय त्रिशूलिने विकटाय करालाय करालवदनाय च

Transliteration

iti śrīliṅgamahāpurāṇe pūrvabhāge ekatriṃśo 'dhyāyaḥ ṛṣaya ūcuḥ namo digvāsase nityaṃ kṛtāntāya triśūline vikaṭāya karālāya karālavadanāya ca

Translation

Thus, in the Śrī Liṅga Mahāpurāṇa, in the Pūrvabhāga, chapter thirty-one, the sages said: “Ever obeisance to the One clad in the directions (Digvāsa); to Kṛtānta, who is Time and the Ordainer of death; to the Trident-bearer; to Vikaṭa, vast and awe-inspiring; to Karāla, the Terrible; and to Karālavādana, whose face is fierce and formidable.”

Word by Word

• iti: thus

• śrī-liṅga-mahāpurāṇe: in the auspicious Liṅga Mahāpurāṇa

• pūrva-bhāge: in the first section (Pūrvabhāga)

• ekatriṃśaḥ adhyāyaḥ: the thirty-first chapter (chapter colophon phrase as transmitted)

• ṛṣayaḥ ūcuḥ: the sages said

• namaḥ: salutation

• digvāsase: to the sky-clad One / the One clothed by the directions

• nityam: always

• kṛtāntāya: to the End-maker / Lord of Time-death

• triśūline: to the trident-bearer

• vikaṭāya: to the immense, formidable One

• karālāya: to the terrifying One

• karālavadanāya: to the fierce-faced One

• ca: and

Speaker

Rishis (Sages at Naimisharanya, addressing Shiva within Suta’s narration)

Characters & Entities

• Shiva

FAQs

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

It functions as a preparatory Śiva-stuti: by praising Shiva as Digvāsa and Triśūlin, the devotee aligns the mind toward Pati (the Lord) before approaching the Liṅga with worship, acknowledging His supremacy over time, fear, and dissolution.

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

Shiva is presented as Kāla/Kṛtānta—the sovereign who governs dissolution and death—yet also as the transcendent Pati beyond worldly coverings (Digvāsa). The fierce epithets indicate His power to cut through pāśa (bondage) that binds the paśu (individual soul).

What ritualistic or Yogic practice is highlighted here?

The practice implied is mantra-like stuti and śaraṇāgati (surrender) to Pati—an essential Pāśupata orientation—where remembrance of Shiva as Kāla and Triśūlin steadies the yogin/devotee before japa, dhyāna, or Liṅga-pūjā.