Shiva Purana — Rudra Samhita, Shloka 36
देवस्तुतिः (Devastuti) — Hymn/Praise of the Devas
शैलानां गिरिजातातः कामधुक्त्वं च गोषु ह । क्षीरोदधिस्तु सिन्धूनां धातूनां हाटको भवान्
śailānāṃ girijātātaḥ kāmadhuktvaṃ ca goṣu ha | kṣīrodadhistu sindhūnāṃ dhātūnāṃ hāṭako bhavān
Wahai Bapa Girijā! Dalam kalangan gunung, Engkaulah Himavān—yang lahir dari gunung; dalam kalangan lembu, Engkaulah Kāmadhenu yang menunaikan hajat; dalam kalangan sungai, Engkaulah Samudra Susu; dan dalam kalangan galian serta logam, Engkaulah emas murni. Maka pada setiap golongan makhluk dan zat, Engkaulah keunggulan tertinggi—Śiva, Tuhan Yang Menaungi, yang mengurniakan kepenuhan kepada para bhakta.
Sūta Gosvāmin (narrating the Purāṇic dialogue to the sages, conveying a hymn of praise to Śiva)
Tattva Level: pati
Shiva Form: Umāpati
Sthala Purana: By invoking 'Girijātāta' (father of Girijā), the verse gestures to the Himālaya–Pārvatī–Śiva mythic complex (marriage and divine household), but does not narrate a Jyotirliṅga origin.
Significance: Encourages bhakti through recognizing Śiva as the giver of all fulfillments (kāmadhenu motif) while remaining the supreme beyond all categories.
Type: stotra
Shakti Form: Pārvatī
Role: nurturing
Offering: naivedya
Cosmic Event: Kṣīrodadhi allusion evokes the Devas–Asuras cosmic ocean motif (samudra-manthana background), though not explicitly narrated here.
FAQs
It teaches a bhakti-vision where Śiva is recognized as the supreme excellence (śreṣṭhatama) in every realm—nature, beings, and substances—guiding the devotee to single-pointed devotion to Pati (Śiva) as the gracious source of all fulfillment.
By praising Śiva through concrete superlatives (Kāmadhenu, Kṣīroda, gold), the verse supports Saguna-upāsanā—approaching the formless Supreme through auspicious attributes—commonly centered in Linga worship as the accessible, grace-bestowing form.
Use this as a stotra for japa and contemplation: recite with “Om Namaḥ Śivāya,” mentally offering the ‘best of all’ to Śiva in pūjā; it pairs naturally with Mahāśivarātri devotion, Tripuṇḍra (bhasma) wearing, and Rudrākṣa-supported mantra practice.