Shloka 159

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

Devanagari script

नमः सेनाधिपतये रुद्राणां पतये नमः भूतानां भुवनेशानां पतये पापहारिणे

Transliteration

namaḥ senādhipataye rudrāṇāṃ pataye namaḥ bhūtānāṃ bhuvaneśānāṃ pataye pāpahāriṇe

Translation

சேனாதிபதியே, உமக்கு நமஸ்காரம்; ருத்ரர்களின் பதியே, உமக்கு நமஸ்காரம். பூதங்களுக்கும் உலகாதிபதிகளுக்கும் பதியாகிய, பாவம் போக்கும் பரமேசனே, வணக்கம்.

Word by Word

• namaḥ: homage/salutation

• senā-adhipataye: to the commander/lord of the army (divine hosts)

• rudrāṇām: of the Rudras (Rudra-forms)

• pataye: to the Lord/Master (Pati)

• bhūtānām: of beings/creatures (all embodied existents)

• bhuvaneśānām: of the lords of the worlds (cosmic rulers)

• pāpa-hāriṇe: to the remover of sin/impurity

Speaker

Suta Goswami (narrating a hymn of praise within the Linga Purana’s Shaiva stuti framework)

Characters & Entities

• Shiva
• Rudras
• Bhutas

FAQs

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

It frames Linga-worship as surrender (namaḥ) to Shiva as Pati—the supreme Lord who governs all hosts and beings—so devotion is not merely ritual but refuge in the sin-destroying Lord.

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

Shiva is portrayed as Pati over multiple orders: the Rudras (his emanated powers), the bhūtas (all beings), and the bhuvaneśas (cosmic rulers), indicating his transcendence and immanence as the supreme governor who purifies pāpa.

What ritualistic or Yogic practice is highlighted here?

Repeated namaskāra (salutation) as japa-like stuti is implied—an essential limb of Shaiva puja and a Pashupata-oriented practice of taking refuge in Pati to weaken pasha (bondage) through pāpa-kṣaya.