Shloka 7

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

त्वत्क्रोधसंभवो रुद्रस् तमसा च समावृतः त्वत्प्रसादाज्जगद्धाता रजसा च पितामहः

Transliteration

tvatkrodhasaṃbhavo rudras tamasā ca samāvṛtaḥ tvatprasādājjagaddhātā rajasā ca pitāmahaḥ

Translation

汝の憤怒よりルドラは生じ、タマスに覆われたり。汝の恩寵により、世界を支える祖父ブラフマーはラジャスを具して現れたり。かくして、おおパティよ、三グナの戯れによる神々の顕現を、ただ汝のみが統べたまう。

Word by Word

• tvat: from You

• krodha-saṃbhavaḥ: born from wrath

• rudraḥ: Rudra (the fierce form of Śiva)

• tamasā: with tamas (darkness/inertia)

• ca: and

• samāvṛtaḥ: veiled/enveloped

• tvat-prasādāt: by Your grace

• jagat-dhātā: the world-supporter/world-creator

• rajasā: with rajas (activity/passion)

• ca: and

• pitāmahaḥ: the Grandfather (Brahmā)

Speaker

Brahma (addressing Shiva as the supreme Pati behind triguna-manifestation)

Characters & Entities

• Shiva
• Rudra
• Brahma

FAQs

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

It frames Śiva as the supreme Pati whose anugraha (grace) and icchā (will) regulate guṇa-based creation; Linga worship centers on that transcendent source rather than on limited guṇic powers.

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

Śiva-tattva is shown as the causal Lord who manifests functional deities through tamas and rajas, yet remains the governing consciousness beyond those guṇas—binding and liberating the pashu by His will.

What ritualistic or Yogic practice is highlighted here?

The takeaway is guṇa-transcendence through Śiva-prasāda: in Pāśupata-oriented sādhana, one seeks purification from tamas/rajas via japa, dhyāna, and Linga-pūjā to stabilize sattva and receive anugraha.