Shloka 12

Vighneshvara-Prashna and Deva-Krita Shiva-Stava

Adhyaya 104

Devanagari script

हिरण्यरेतसे चैव नमः शर्वाय शूलिने कपालदण्डपाशासिचर्माङ्कुशधराय च

Transliteration

hiraṇyaretase caiva namaḥ śarvāya śūline kapāladaṇḍapāśāsicarmāṅkuśadharāya ca

Translation

హిరణ్యరేతస్కు నమః; శర్వుడైన శూలధారికి నమః; కపాలదండం, పాశం, ఖడ్గం, చర్మం, అంకుశం ధరించువాడైన ప్రభువుకు ప్రణామం।

Word by Word

• हिरण्यरेतसे (hiraṇyaretase): to the Golden-seeded One / He whose creative potency is luminous

• च एव (ca eva): and indeed

• नमः (namaḥ): salutations

• शर्वाय (śarvāya): to Śarva (the auspicious destroyer/remover)

• शूलिने (śūline): to the trident-bearer

• कपाल (kapāla): skull

• दण्ड (daṇḍa): staff/rod

• पाश (pāśa): noose (bond/constraint)

• असि (asi): sword

• चर्म (carma): hide/skin

• अङ्कुश (aṅkuśa): goad/elephant-hook

• धराय (dharāya): to the bearer/holder

• च (ca): and

Speaker

Suta Goswami (narrating a Shiva-stuti within the Linga Purana discourse to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It functions as a namaskāra-mantra in Shiva-stuti: by praising Shiva’s forms and emblems, the devotee aligns the mind with Pati (the Lord) before Linga-pūjā, making worship an act of surrender rather than mere ritual.

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

Shiva is invoked as Hiraṇyaretas (luminous creative potency) and as Śarva (the remover/dissolver), showing Him as both source and withdrawer—transcendent Pati who governs creation and release while remaining beyond bondage.

What ritualistic or Yogic practice is highlighted here?

Stotra-japa and dhyāna: contemplating the noose (pāśa) and goad (aṅkuśa) as symbols of restraint and inner governance supports Pāśupata-oriented discipline—mastery over pasha (bondage) so the pashu (soul) turns toward Pati.