Shloka 36 - Adhyaya 12 - Kumara Khanda - Rudra Samhita | Burmese | Vedapath

Vyasa

Shiva Purana — Rudra Samhita, Shloka 36

तारकवधोत्तरं देवस्तुतिः पर्वतवरप्रदानं च / Devas’ Hymn after Tāraka’s Slaying and the Bestowal of Boons upon the Mountains

Devanagari script

दण्डहस्ताय कालाय पाशहस्ताय ते नमः । वेदमंत्रप्रधानाय शतजिह्वाय ते नमः

Transliteration

daṇḍahastāya kālāya pāśahastāya te namaḥ | vedamaṃtrapradhānāya śatajihvāya te namaḥ

Translation

လက်၌ ဒဏ္ဍာကိုင်ဆောင်သော ကာလ (အချိန်) အဖြစ် သင့်အား နမောတော်တင်ပါ၏။ လက်၌ ပာရှ (ကြိုး) ကိုင်ဆောင်သော သင့်အား နမောတော်တင်ပါ၏။ ဝေဒမန်တရား၏ အနှစ်သာရနှင့် အာဏာတော်ဖြစ်သော သင့်အား နမောတော်တင်ပါ၏။ လျှာတစ်ရာရှိသကဲ့သို့ မကုန်ခန်းသော ချီးမွမ်းဝါဒဖြစ်သော သင့်အား နမောတော်တင်ပါ၏။

Word by Word

दण्डहस्तायto the one with a staff in hand

कालायto Time (Kāla)

पाशहस्तायto the one with a noose in hand

तेof you/your

नमःsalutation

वेदमंत्रप्रधानायto the foremost of Vedic mantras

शतजिह्वायto the hundred-tongued one

तेof you/your

नमःsalutation

Speaker

Suta Goswami (narrating the hymn/praise as part of the Kumārakhaṇḍa discourse)

Shaiva Theology

Tattva Level: pati

Shiva Form: Mahākāla

Jyotirlinga Context

Jyotirlinga: Mahākāleśvara

Sthala Purana: Mahākāla as the Lord of Time who grants liberation from fear of death; the Ujjayinī liṅga is famed as a svayaṃbhū manifestation where Śiva is worshipped as Mahākāla, subduing Kāla and protecting devotees.

Significance: Protection from untimely death and fear, strength in dharma, and a strong association with mokṣa through Kāla-tattva mastery.

Mantra Metadata

Mantra: दण्डहस्ताय कालाय पाशहस्ताय ते नमः । वेदमंत्रप्रधानाय शतजिह्वाय ते नमः

Type: stotra

Shakti Dimension

Shakti Form: Kālī

Role: destructive

Ritual Elements

Offering: dhupa

Cosmic Context

Cosmic Event: Kāla principle (time/death) foregrounded as a cosmic force mastered/embodied by Śiva.

Characters & Entities

Shiva

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

The verse worships Shiva as Kāla (the cosmic power of time that dissolves all bondage) and as the Lord who holds the pāśa (noose) symbolizing control over karmic fetters; it affirms that liberation comes by taking refuge in Pati (Shiva), the source and sovereign of sacred mantra.

How does this verse relate to the worship of the Linga or Saguna Shiva?

It praises Saguna Shiva through iconic attributes—staff and noose—so the devotee can meditate on the Lord’s governing and liberating functions while worshiping the Shiva-Linga as the accessible form of the transcendent Reality.

What ritualistic or meditative practice is suggested here?

Japa with Shiva-mantras (especially the Panchakshara, “Om Namaḥ Śivāya”) combined with contemplation of Shiva as the remover of pāśa (bondage) is implied; the verse naturally supports stotra-recitation during daily Linga-puja and Mahashivratri worship.