कैलासमार्गे शङ्करस्य परीक्षा — Śiva Tests the Approachers on the Kailāsa Path
गुरुरुवाच । नमो देवाधिदेवाय महादेवाय चात्मने । महेश्वराय प्रभवे त्र्यम्बकाय कपर्दिने
gururuvāca | namo devādhidevāya mahādevāya cātmane | maheśvarāya prabhave tryambakāya kapardine
คุรุกล่าวว่า “ขอนอบน้อมแด่เทวาธิเทพ มหาเทวะ ผู้เป็นอาตมันภายใน; แด่มเหศวรผู้เป็นพระผู้เป็นเจ้า; แด่ประภวะผู้เป็นบ่อเกิดแรก; แด่ตรีอัมพกะผู้มีสามเนตร; และแด่กปัรทิน ผู้มีมวยผมดกดื่น”
Guru
Tattva Level: pati
Shiva Form: Mahādeva
Jyotirlinga: Tryambakeśvara
Sthala Purana: Tryambaka epithet evokes the jyotirliṅga where Śiva is worshiped as ‘Tryambakeśvara’; tradition links it with Gautamī Gaṅgā (Godāvarī) and the restoration/purification motif around sacred waters.
Significance: Darśana of Tryambakeśvara is sought for removal of doṣas, ancestral rites (piṇḍa/śrāddha in the region), and stabilization of devotion through ‘Tryambaka’ remembrance.
Mantra: namo devādhidevāya mahādevāya cātmane | maheśvarāya prabhave tryambakāya kapardine
Type: stotra
This verse is a śiva-stuti that establishes Shiva as Devādhideva (supreme over the gods) and also as Ātman (the indwelling Self), aligning devotion (bhakti) with inner realization—seeing Pati (Shiva) as both transcendent Lord and immanent guide to moksha.
By invoking Shiva through sacred names—Mahādeva, Maheśvara, Tryambaka, Kapardin—the verse supports saguna-upāsanā (worship with attributes). In Shiva Purana practice, such epithets are commonly offered during liṅga-pūjā as nāma-japa and stotra, treating the Linga as the worshipful form of the Supreme Lord.
A practical takeaway is nāma-japa: repeating these names as a mantra-like litany (especially alongside “Om Namaḥ Śivāya”). Meditatively, contemplate Shiva as the inner Self (ātmane) while offering salutations—an integration of devotion and inward focus.