Shloka 6
Harīśvara-liṅga Mahimā and the Origin-Context of Viṣṇu’s Sudarśana (हरिश्वरलिङ्गमहिमा तथा सुदर्शनप्राप्तिकथा)
ते देवाः पीडिता दैत्यैर्महाबलपराक्रमैः । स्वं दुखं कथयामासुर्विष्णुं निर्जररक्षकम्
te devāḥ pīḍitā daityairmahābalaparākramaiḥ | svaṃ dukhaṃ kathayāmāsurviṣṇuṃ nirjararakṣakam
മഹാബലപരാക്രമികളായ ദൈത്യന്മാർ പീഡിപ്പിച്ചതിനാൽ, ആ ദേവന്മാർ അമരന്മാരുടെ രക്ഷകനായ വിഷ്ണുവിനോട് തങ്ങളുടെ ദുഃഖം അറിയിച്ചു।
Suta Goswami
Tattva Level: pashu
Significance: Models śaraṇāgati (seeking protection) as the first movement from afflicted paśu toward the Lord’s ordinance; though addressed to Viṣṇu here, the chapter trajectory leads to Śiva as the ultimate refuge.
FAQs
It shows the devas taking refuge in a higher sustaining power when overwhelmed—an ethical cue that limited beings should seek divine support rather than rely solely on egoic strength; in Shaiva framing, such crises often become the doorway to Shiva’s ultimate grace and resolution.
Though the devas approach Vishnu here, the Kotirudra Samhita’s broader arc leads toward Shiva’s decisive, saguna intervention through sacred manifestations and holy sites; it reinforces that worldly protectors are instrumental, while Shiva’s presence—often centered on the Linga—becomes the supreme refuge and purifier of distress.
The practical takeaway is śaraṇāgati (seeking refuge): remember the Lord with steady japa—especially the Panchakshara “Om Namaḥ Śivāya”—and support it with simple Shaiva disciplines like Tripuṇḍra (bhasma) and Rudraksha as aids to composure and devotion in adversity.