Shloka 100

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

देवा ऊचुः नमः सर्वात्मने तुभ्यं शङ्करायार्तिहारिणे रुद्राय नीलरुद्राय कद्रुद्राय प्रचेतसे

Transliteration

devā ūcuḥ namaḥ sarvātmane tubhyaṃ śaṅkarāyārtihāriṇe rudrāya nīlarudrāya kadrudrāya pracetase

Translation

ദേവന്മാർ പറഞ്ഞു—ഹേ സർവാത്മാവേ! നിനക്കു നമസ്കാരം; ഹേ ശങ്കരാ, ആർതിഹരാ! നിനക്കു നമസ്കാരം। ഹേ രുദ്രാ, നീലരുദ്രാ, കദ്രുദ്രാ, പ്രചേതസേ! നിനക്കു നമസ്കാരം।

Word by Word

• devāḥ ūcuḥ: the gods said

• namaḥ: salutations

• sarvātmane: to the indwelling Self of all

• tubhyam: to You

• śaṅkarāya: to Śaṅkara (the beneficent one)

• ārti-hāriṇe: to the remover of distress/suffering

• rudrāya: to Rudra

• nīla-rudrāya: to Nīlarudra (the blue-throated/blue-hued Rudra)

• kad-rudrāya: to Kad-rudra (the fierce/terrible Rudra)

• pracetase: to Pracetas (the wise, the fully conscious one)

Speaker

Devas

Characters & Entities

• Shiva
• Rudra
• Nilarudra
• Shankara
• Pracetas

FAQs

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

It frames Linga-upāsanā as worship of Shiva not merely as a deity-form, but as Sarvātman (the indwelling Self of all), establishing the Linga as the sign of the all-pervading Pati who removes the devotees’ ārti (affliction).

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

Shiva is praised as Sarvātman (immanent in all beings) and as Rudra/Śaṅkara—both the awe-inspiring dissolver of impurities and the gracious remover of suffering—indicating the Siddhāntic balance of ugra (fierce) and anugraha (grace).

What ritualistic or Yogic practice is highlighted here?

The verse highlights stuti and namaḥ-japa as primary limbs of devotion: repeated salutations that align the pashu (soul) toward the Pati, preparing the aspirant for Pāśupata-oriented inner purification and surrender.