Shiva Purana — Rudra Samhita, Shloka 30
शङ्खचूडकस्य राज्याभिषेकः तथा शक्रपुरीं प्रति प्रस्थानम् | Śaṅkhacūḍa’s Coronation and March toward Indra’s City
स शंखचूडः प्रबलः कृष्णस्य परमस्सखा । कृष्णभक्तिरतस्साधुस्सदा गोलोकवासिनः
sa śaṃkhacūḍaḥ prabalaḥ kṛṣṇasya paramassakhā | kṛṣṇabhaktiratassādhussadā golokavāsinaḥ
ศังขจูฑผู้นั้นทรงพลังยิ่ง เป็นสหายสนิทยิ่งของพระกฤษณะ เขาหมกมุ่นในภักติแด่พระกฤษณะ เป็นผู้มีคุณธรรม และพำนักอยู่ ณ โคโลกะเสมอ
Suta Goswami
Tattva Level: pashu
Shiva Form: Paśupatinātha
Sthala Purana: Not a Jyotirliṅga passage; it introduces Śaṅkhacūḍa’s prior exalted status (Goloka, Kṛṣṇa-bhakti) to frame the karmic descent and the later Śaiva resolution (Śiva as Pati ultimately adjudicates).
Significance: Didactic: high spiritual attainment in one devotional stream can still culminate in worldly entanglement without the final removal of pāśa; in Siddhānta terms, bhakti and puṇya do not equal mokṣa without Śiva’s anugraha/dīkṣā.
Type: stotra
FAQs
It establishes Śaṅkhacūḍa’s prior merit: strength joined with sādhu-nature and focused devotion. In Shaiva Siddhanta terms, it highlights that worldly power gains true worth only when aligned with dharma and devotion—yet such merit can still be tested within the karmic order upheld by Śiva.
Though the verse names Kṛṣṇa-bhakti, the Shiva Purana frames all cosmic governance under Śiva as Pati (Lord). The narrative context of Yuddhakhaṇḍa typically moves toward how conflicts are resolved under Śiva’s authority, reminding devotees that saguna worship—such as Linga-upāsanā—anchors devotion within Śiva’s overarching dharma and grace.
The direct takeaway is single-pointed bhakti (ekāgratā) and sādhu-conduct. As a Shaiva practice, this is well supported by daily japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) with Tripuṇḍra (bhasma) and Rudrākṣa, cultivating devotion alongside purity of conduct.