Shloka 25

आभ्यन्तरध्यान-तत्त्वगणना-चतुर्व्यूहयोगः

Adhyaya 28

Devanagari script

सुनिष्ठेत्यत्र कथिता रुद्रं रौद्री न संशयः ऐन्द्री चेन्द्रे तथा सौम्या सोमे नारायणे तथा

Transliteration

suniṣṭhetyatra kathitā rudraṃ raudrī na saṃśayaḥ aindrī cendre tathā saumyā some nārāyaṇe tathā

Translation

ここに「スニシュター（Suniṣṭhā）」の称がルドラに関して宣言される—疑いなく彼女はルドラーニー（ラウドリー）である。同様に「アイーンドリー」はインドラに、「サウミヤー」はソーマに属し、同じくナーラーヤナに関しても彼女は語られる。

Word by Word

• suniṣṭhā: the well-established/firmly devoted (name/epithet)

• atra: here, in this context

• kathitā: is stated/declared

• rudram: with regard to Rudra

• raudrī (rudrāṇī): the Shakti/power of Rudra, the Rudra-consort aspect

• na saṃśayaḥ: no doubt

• aindrī: belonging to/associated with Indra (Indra’s Shakti)

• cendre (indre): in relation to Indra

• tathā: likewise

• saumyā: belonging to Soma, gentle/lunar (Soma’s Shakti)

• some: in relation to Soma

• nārāyaṇe: in relation to Nārāyaṇa (Viṣṇu)

• tathā: similarly/also

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rudra
• Raudri (Rudrani/Shakti)
• Indra
• Soma
• Narayana (Vishnu)

FAQs

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

It teaches a key Linga Purana hermeneutic: many divine names and powers (Shaktis) are read as correspondences, ultimately grounding worship in Rudra-Shiva as Pati, with other devata-relations understood as functional aspects.

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

By affirming “Raudri” as certainly belonging to Rudra and then mapping other devata-relations, it implies Shiva-tattva as the integrating Lord-principle in whom diverse divine functions and their Shaktis are gathered and interpreted.

What ritualistic or Yogic practice is highlighted here?

The practical takeaway is devotional and contemplative: in japa or sahasranama-style recitation, the sādhaka meditates on devata-names as Shiva’s operative powers, reducing pasha-bound multiplicity into Pati-centered unity.