Shiva Purana — Kotirudra Samhita, Shloka 14
Śiva–Hari–Rudra–Vidhīnāṃ Tattva-nirṇayaḥ
Identity of Śiva, Viṣṇu, Rudra, and Brahmā; Nirguṇa–Saguṇa Reconciliation
ते वै रुद्रं मिलित्वा तु प्रयान्ति प्रकृता इमे । इमान्रुद्रो मिलित्वा तु न याति श्रुतिशासनम्
te vai rudraṃ militvā tu prayānti prakṛtā ime | imānrudro militvā tu na yāti śrutiśāsanam
ルドラにまみえたのち、これらの衆生は自らの条件づけられた性に駆られて、再び去ってゆく。だがルドラは、彼らに会した後でさえ、シュルティ（ヴェーダの聖命）の規定から離れない。
Suta Goswami (narrating Shiva’s conduct and dharmic steadfastness to the sages of Naimisharanya)
Tattva Level: pashu
Shiva Form: Rudra
Significance: Contrasts the pashu’s prakṛti-driven instability with Rudra’s unwavering alignment to Śruti-dharma; encourages devotees to seek steadiness (niṣṭhā) and purification so that meeting the Lord becomes transformative rather than momentary.
Role: teaching
FAQs
It contrasts bound beings who act under prakṛti (habit, karma, and impulses) with Rudra, the Pati, who remains unwavering in śruti-niṣṭhā—steadfast alignment with Vedic truth—showing the Shaiva ideal of disciplined, dharma-rooted liberation.
In Linga/Saguna worship, the devotee approaches Rudra as the accessible Lord who guides conduct. The verse teaches that true devotion is not merely meeting Shiva through darśana, but reshaping one’s life to match śruti-śāsana—purity, vows, and right practice upheld in Shiva’s own example.
Practice śruti-aligned discipline: daily japa of the Panchakshara (Om Namaḥ Śivāya) with vrata-like steadiness, and maintain Shiva-oriented purity (e.g., Tripuṇḍra/bhasma and Rudrākṣa where traditional), so the mind stops ‘departing’ under prakṛti and rests in Shiva-dharma.