Shiva Purana — Rudra Samhita, Shloka 11
हिरण्यनेत्रस्य तपः — Hiraṇyanetra’s Austerity and the Boon
अंधस्य दिव्यं हि तथास्तु चक्षुरिन्द्रादयो मे करदा भवंतु । मृत्युस्तु माभून्मम देवदैत्यगंधर्वयक्षोरगमानुषेभ्यः
aṃdhasya divyaṃ hi tathāstu cakṣurindrādayo me karadā bhavaṃtu | mṛtyustu mābhūnmama devadaityagaṃdharvayakṣoragamānuṣebhyaḥ
Pour l’aveugle, que naisse en vérité la vision divine. Qu’Indra et les autres dieux deviennent mes tributaires. Et que la mort ne vienne pas à moi de la part des dieux, des démons, des Gandharvas, des Yakṣas, des êtres serpents, ni des hommes.
A boon-seeking asura/daitya (in the Yuddhakhaṇḍa narrative, a demon petitions for invulnerability and supremacy)
Tattva Level: pashu
Shiva Form: Mahādeva
FAQs
The verse shows an asuric pattern of seeking power—divine sight, dominion over the Devas, and immunity from death—driven by fear and ego. In Shaiva Siddhanta terms, such desires strengthen pāśa (bondage) rather than leading to grace (anugraha) and true fearlessness that comes from surrender to Pati (Śiva).
It indirectly contrasts two approaches: approaching the Divine for boons that inflate individuality versus worship of Saguna Shiva (often through the Liṅga) for purification, humility, and liberation. Liṅga worship is meant to dissolve ego and karma, not merely secure invulnerability or worldly supremacy.
A practical takeaway is to replace fear-based prayers for protection with Shaiva sādhanā: japa of the Pañcākṣarī (Om Namaḥ Śivāya), wearing Rudrākṣa with restraint, and applying Tripuṇḍra (bhasma) as a reminder of impermanence—cultivating inner vision (divya-cakṣuḥ) through devotion rather than domination.