Shloka 13

Vighneshvara-Prashna and Deva-Krita Shiva-Stava

Adhyaya 104

Devanagari script

पतये हैमवत्याश् च हेमशुक्लाय ते नमः पीतशुक्लाय रक्षार्थं सुराणां कृष्णवर्त्मने

Transliteration

pataye haimavatyāś ca hemaśuklāya te namaḥ pītaśuklāya rakṣārthaṃ surāṇāṃ kṛṣṇavartmane

Translation

హైమవతీ (పార్వతి) పతీ, హేమ-శుక్ల తేజస్సు గలవాడా—నీకు నమః. దేవతల రక్షణార్థం పీత-శుక్ల రూపుడా, కృష్ణవర్త్మా (గూఢ మార్గుడా)—నీకు నమః।

Word by Word

• पतये (pataye): to the Lord, the Pati (Supreme Master of all pashus)

• हैमवत्याः (haimavatyāḥ): of Haimavatī, of Pārvatī (daughter of Himavān)

• च (ca): and

• हेमशुक्लाय (hema-śuklāya): to the golden-white, radiant One

• ते (te): to You

• नमः (namaḥ): salutation

• पीतशुक्लाय (pīta-śuklāya): to the yellow-white One (auspicious radiance)

• रक्षार्थम् (rakṣārtham): for protection

• सुराणाम् (surāṇām): of the gods (Devas)

• कृष्णवर्त्मने (kṛṣṇa-vartmane): to Him whose path/track is dark (mysterious course

Speaker

Suta Goswami (narrating a Rudra-Shiva stuti within the Purva-Bhaga discourse)

Characters & Entities

• Shiva
• Parvati
• Devas

FAQs

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

It frames Shiva as Pati—the supreme Lord worthy of namas—whose auspicious radiance protects the Devas; in Linga worship this supports the Linga as the protective, transcendent sign of the Pati who removes pasha (bondage) and grants refuge.

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

Shiva is shown as both manifest and transcendent: radiantly knowable (golden/white) and yet moving on a ‘dark path’ (kṛṣṇa-vartman), indicating His inscrutable sovereignty beyond the senses and mind—central to Shaiva Siddhanta’s understanding of the Pati.

What ritualistic or Yogic practice is highlighted here?

A protective stuti practice: repeating these epithets as japa during Shiva-puja for rakṣā (protection), while yogically meditating on Shiva as Pati—protector and the mysterious inner path—aligning the pashu (soul) toward liberation from pasha.