Shloka 158

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

Devanagari script

रक्ताय रक्तनेत्राय रक्तांबरधराय ते रक्तानां भवपादाब्जे रुद्रलोकप्रदायिने

Transliteration

raktāya raktanetrāya raktāṃbaradharāya te raktānāṃ bhavapādābje rudralokapradāyine

Translation

Salam suci kepada-Mu, wahai Rudra—berwujud merah, bermata merah, dan berselimut pakaian merah; Engkau yang menganugerahkan alam Rudra kepada para bhakta yang dengan persembahan merah memuja teratai kaki-Mu.

Word by Word

• रक्ताय: to the crimson-hued One

• रक्तनेत्राय: to the red-eyed One

• रक्तांबरधराय: to the wearer of red garments

• ते: to You

• रक्तानाम्: of those who offer red (flowers/offerings)

• भवपादाब्जे: at the lotus-feet of Bhava (Śiva)

• रुद्रलोकप्रदायिने: to the giver of Rudraloka (Rudra’s abode/liberation-state).

Speaker

Suta Goswami (narrating a stuti within the Linga Purana tradition)

Characters & Entities

• Shiva
• Rudra
• Bhava

FAQs

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

It links concrete puja-upacharas (especially red flowers/offerings) offered at Śiva’s lotus-feet with the fruit of worship—attainment of Rudraloka—showing how external ritual supports the devotee’s movement from pasha (bondage) toward Pati (the Lord).

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

Śiva is praised as Bhava/Rudra with a vivid ‘red’ theophany—signifying fiery power (śakti/tejas) and sovereign grace—who alone can bestow the higher state/abode (Rudraloka) upon the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

A simple but pointed puja-vidhi: worship of Śiva’s feet with red offerings (rakta-dravya), implying disciplined devotion (bhakti-yoga) aligned with Pāśupata intent—seeking Śiva’s grace as the liberating means.