Shiva Purana — Rudra Samhita, Shloka 32
वृन्दायाः दुष्स्वप्न-दर्शनं तथा पातिव्रत्य-भङ्गोपक्रमः / Vṛndā’s Ominous Dreams and the Prelude to the Breach of Chastity
यत्त्वमस्य पुनश्शक्तो जीवनाय मतो मम । अतस्संजीवयैनं मे प्राणनाथं मुनीश्वर
yattvamasya punaśśakto jīvanāya mato mama | atassaṃjīvayainaṃ me prāṇanāthaṃ munīśvara
നീ എന്റെ അഭിപ്രായത്തിൽ വീണ്ടും അവനെ ജീവിപ്പിക്കാൻ ശേഷിയുള്ളവൻ; അതിനാൽ ഹേ മുനീശ്വരാ, എന്റെ പ്രാണനാഥനായ പ്രിയതമനെ സംജീവിപ്പിക്കണമേ।
A distressed divine lady (in the Yuddhakhaṇḍa narrative) addressing a great sage who possesses life-restoring power
Tattva Level: pashu
Shiva Form: Vaidyanātha
Jyotirlinga: Vaidyanātha
Sthala Purana: Śiva as the supreme ‘physician’ (vaidya) who removes the disease of saṃsāra; in Jyotirliṅga lore, the Lord grants healing and restoration, making the shrine a locus of ārogya and āyus-prārthanā.
Significance: Sought for healing, longevity, relief from afflictions, and the Lord’s compassionate intervention; pilgrims often combine worship with vows and water-offerings.
Type: stotra
Shakti Form: Gaurī
Role: nurturing
FAQs
The verse highlights helpless surrender in crisis: even when a sage may restore life, the deeper Shaiva teaching is that all prāṇa and its return ultimately depend on Pati—Lord Shiva—whose grace alone overrules death and fate.
The plea to “revive my prāṇanātha” mirrors devotional dependence on Saguna Shiva—worshipped through the Liṅga—as the compassionate Lord who protects life, removes calamity, and restores auspiciousness when devotees take refuge.
A practical takeaway is śaraṇāgati with japa of the Pañcākṣarī ("Om Namaḥ Śivāya") and prayer before the Liṅga; for Shaiva practice, this can be supported with Tripuṇḍra (bhasma) and Rudrākṣa as reminders of reliance on Shiva’s grace.