Shloka 27
Harīśvara-liṅga Mahimā and the Origin-Context of Viṣṇu’s Sudarśana (हरिश्वरलिङ्गमहिमा तथा सुदर्शनप्राप्तिकथा)
दैत्यैश्च पीडितं विश्वं सुखं नो नस्सदा शिव । दैत्यान्हंतुं मम स्वामिन्स्वायुधं न प्रवर्त्तते
daityaiśca pīḍitaṃ viśvaṃ sukhaṃ no nassadā śiva | daityānhaṃtuṃ mama svāminsvāyudhaṃ na pravarttate
Wahai Siwa, seluruh jagat tertindas oleh para asura; bagi kami tiada ketenteraman yang lestari. Wahai Tuanku, ketika aku hendak membinasakan para asura, senjataku sendiri pun tidak mau bergerak untuk bertindak.
A deva (likely Indra) praying to Lord Shiva
Tattva Level: pasha
Shiva Form: Mahādeva
FAQs
It shows the Shaiva Siddhanta principle that when limited power (the jīva/deva’s agency) is obstructed by adverse forces, true protection arises through surrender to Pati (Shiva), whose grace restores order and dharma.
The appeal is to Saguna Shiva—the compassionate Lord who responds to devotees’ distress. In Jyotirlinga-oriented Kotirudra context, Shiva is approached as the manifest refuge whose presence removes भय (fear) and restores auspiciousness.
A practical takeaway is śaraṇāgati with japa of the Panchākṣarī (“Om Namaḥ Śivāya”) and simple Shiva-upāsanā (offering water/bhasma with remembrance), seeking Shiva’s anugraha when personal efforts do not succeed.