Shloka 1
शुक्रोत्पत्तिः तथा महेश्वरदर्शनम् (Śukra’s Emergence and the Vision of Maheśvara)
सनत्कुमार उवाच । ॐ नमस्ते देवेशाय सुरासुरनम स्कृताय भूतभव्यमहादेवाय हरितपिगललोचनाय बलाय बुद्धिरूपिणे वैयाघ्रवसनच्छदायारणेयाय त्रैलोक्यप्रभवे ईश्वराय हराय हरितनेत्राय युगान्तकरणायानलायगणेशायलोकपालाय महाभुजायमहाहस्ताय शूलिने महादंष्ट्रिणे कालाय महेश्वरायअव्ययाय कालरूपिणे नीलग्रीवाय महोदराय गणाध्यक्षाय सर्वात्मने सर्वभावनाय सर्वगाय मृत्युहंत्रे पारियात्रसुव्रताय ब्रह्मचारिणे वेदान्त गाय तपोंतगाय पशुपतये व्यंगाय शूलपाणये वृषकेतवे हरये जटिने शिखंडिने लकुटिने महायशसे भूतेश्वराय गुहावासिने वीणा पणवतालंबते अमराय दर्शनीयाय बालसूर्यनिभाय श्मशानवासिने भगवते उमापतये अरिन्दमाय भगस्याक्षिपातिने पूष्णोर्दशननाशनाय कूरकर्तकाय पाशहस्ताय प्रलयकालाय उल्कामुखायाग्निकेतवे मुनये दीप्ताय विशांपतये उन्नयते जनकाय चतुर्थकाय लोक सत्तमाय वामदेवाय वाग्दाक्षिण्याय वामतो भिक्षवे भिक्षुरूपिणे जटिने स्वयंजटिलाय शक्रहस्तप्रतिस्तंभकाय वसूनां स्तंभाय क्रतवे क्रतुकराय कालाय मेधाविने मधुकराय चलाय वानस्पत्याय वाजसनेति समाश्रमपूजिताय जगद्धात्रे जगत्कर्त्रे पुरुषाय शाश्वताय ध्रुवाय धर्माध्यक्षाय त्रिवर्त्मने भूतभावनाय त्रिनेत्राय बहुरूपाय सूर्यायुतसमप्रभाय देवाय सर्वतूर्यनिनादिने सर्वबाधाविमोचनाय बंधनाय सर्वधारिणे धर्म्मोत्तमाय पुष्पदंतायापि भागाय मुखाय सर्वहराय हिरण्यश्रवसे द्वारिणे भीमाय भीमपराक्रमाय ओंनमो नमः । सनत्कुमार उवाच । इमं मन्त्रवरं जप्त्वा शुक्रो जठरपंजरात् । निष्क्रान्तो लिंगमार्गेण शंभोश्शुक्रमिवोत्कटम्
sanatkumāra uvāca | oṃ namaste deveśāya surāsuranama skṛtāya bhūtabhavyamahādevāya haritapigalalocanāya balāya buddhirūpiṇe vaiyāghravasanacchadāyāraṇeyāya trailokyaprabhave īśvarāya harāya haritanetrāya yugāntakaraṇāyānalāyagaṇeśāyalokapālāya mahābhujāyamahāhastāya śūline mahādaṃṣṭriṇe kālāya maheśvarāyaavyayāya kālarūpiṇe nīlagrīvāya mahodarāya gaṇādhyakṣāya sarvātmane sarvabhāvanāya sarvagāya mṛtyuhaṃtre pāriyātrasuvratāya brahmacāriṇe vedānta gāya tapoṃtagāya paśupataye vyaṃgāya śūlapāṇaye vṛṣaketave haraye jaṭine śikhaṃḍine lakuṭine mahāyaśase bhūteśvarāya guhāvāsine vīṇā paṇavatālaṃbate amarāya darśanīyāya bālasūryanibhāya śmaśānavāsine bhagavate umāpataye arindamāya bhagasyākṣipātine pūṣṇordaśananāśanāya kūrakartakāya pāśahastāya pralayakālāya ulkāmukhāyāgniketave munaye dīptāya viśāṃpataye unnayate janakāya caturthakāya loka sattamāya vāmadevāya vāgdākṣiṇyāya vāmato bhikṣave bhikṣurūpiṇe jaṭine svayaṃjaṭilāya śakrahastapratistaṃbhakāya vasūnāṃ staṃbhāya kratave kratukarāya kālāya medhāvine madhukarāya calāya vānaspatyāya vājasaneti samāśramapūjitāya jagaddhātre jagatkartre puruṣāya śāśvatāya dhruvāya dharmādhyakṣāya trivartmane bhūtabhāvanāya trinetrāya bahurūpāya sūryāyutasamaprabhāya devāya sarvatūryaninādine sarvabādhāvimocanāya baṃdhanāya sarvadhāriṇe dharmmottamāya puṣpadaṃtāyāpi bhāgāya mukhāya sarvaharāya hiraṇyaśravase dvāriṇe bhīmāya bhīmaparākramāya oṃnamo namaḥ | sanatkumāra uvāca | imaṃ mantravaraṃ japtvā śukro jaṭharapaṃjarāt | niṣkrānto liṃgamārgeṇa śaṃbhośśukramivotkaṭam
Sanatkumāra said: “Oṁ, salutations to You, Lord of the gods—revered by devas and asuras alike—Mahādeva who is the ground of past and future; the One with tawny-green eyes; Power itself and the very form of Intelligence; clad in tiger-skin; dwelling in the forest; Lord and source of the three worlds; Hara with green-hued eyes; the Fire that brings the end of the age; the Lord of Gaṇas and protector of the worlds; mighty-armed and mighty-handed; bearer of the trident; with formidable fangs; Time itself; Maheśvara, imperishable, assuming the form of Time; blue-throated, great-bellied; ruler of the hosts; the Self of all and the quickener of all states of being; moving everywhere; the slayer of Death; the great-vowed one of Pāriyātra; the celibate; singer of Vedānta; the one who has reached the summit of tapas; Paśupati; the unmanifest and the manifest; trident-bearing; marked by the bull; Hari; the matted-haired ascetic; crested; club-bearing; of great fame; Lord of beings; cave-dweller; attended by vīṇā, paṇava and cymbals; deathless and beautiful to behold; radiant like the rising sun; dweller in the cremation-ground; the Blessed Lord, husband of Umā; crusher of foes; the one who cast down Bhaga’s eyes; the one who broke Pūṣan’s teeth; the doer of harsh deeds; holder of the noose; Time of dissolution; flame-faced; fire-bannered; the sage; the blazing one; lord of the people; the uplifter; progenitor; the fourth; the best of worlds; Vāmadeva; gracious in speech; the left-going mendicant; taking the form of a beggar; matted-haired, self-matted; restrainer of Indra’s hand; the support of the Vasus; the sacrifice and the maker of sacrifice; Time; the intelligent one; the honey-maker; the moving one; lord of forests; worshipped in every āśrama; sustainer and maker of the world; the eternal Person; steady and unshaken; overseer of dharma; the threefold path; benefactor of beings; three-eyed; many-formed; shining like ten-thousand suns; the God resounding with all instruments; liberator from every affliction; the binder and the bearer of all; the supreme of dharma; Puṣpadanta; Bhaga; the very Face; the taker-away of all; golden-eared/famed; the gate-keeper; the terrible one of terrible valor—Oṁ, salutations again and again.” Sanatkumāra said: “Having repeated this excellent mantra, Śukra came forth from the prison of the belly, emerging through the path of the Liṅga—powerful, like the seed of Śambhu itself.”
Sanatkumara
Tattva Level: pati
Shiva Form: Mahādeva
Sthala Purana: Not a Jyotirliṅga māhātmya; the verse presents a long Śiva-nāma-mantra used for deliverance (Śukra’s release) and highlights the salvific power of Śiva-stuti.
Significance: Frames nāma-japa/stuti as a direct means of śiva-anugraha (grace) that removes ‘bandhana’ (bondage) and ‘bādhā’ (affliction).
Mantra: oṃ namaste deveśāya surāsuranamaskṛtāya ... oṃ namo namaḥ | imaṃ mantravaraṃ japtvā ...
Type: stotra
Shakti Form: Umā
Role: liberating
Cosmic Event: pralaya imagery invoked via epithets like pralayakāla, yugāntakaraṇa (cosmic dissolution-time).
FAQs
This verse presents Śiva as Pati—the supreme Lord who is simultaneously immanent (protector of worlds, many-formed) and transcendent (imperishable, Time itself). Remembering these names is a Shaiva act of surrender that loosens pāśa (bondage) and turns the mind toward liberation.
The hymn praises Saguna Śiva through countless attributes, yet culminates in the narrative of emergence “through the path of the Liṅga,” highlighting the Liṅga as the sacred locus where the formless reality is worshipped in a form accessible to devotion and ritual.
The verse explicitly commends mantra-japa of Śiva’s names (nāma-stuti). Practically, one may chant this stotra (or the Pañcākṣarī, “Oṁ Namaḥ Śivāya”) with inner remembrance, ideally alongside Liṅga-pūjā with bhasma and rudrākṣa as supportive Shaiva disciplines.