Linga Purana — Purva Bhaga, Shloka 115

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

देवदेवं समासाद्य नमस्कृत्वा व्यवस्थितः रेजे पुरत्रयं दग्धं दैत्यकोटिशतैर्वृतम्

Transliteration

devadevaṃ samāsādya namaskṛtvā vyavasthitaḥ reje puratrayaṃ dagdhaṃ daityakoṭiśatairvṛtam

Translation

Lumapit siya sa Diyos ng mga diyos at yumukod na may paggalang; tumindig siyang panatag. Doon ay nagningning ang tatlong-lungsod (Tripura) na ngayo’y nasunog na, ngunit napalilibutan pa rin ng daan-daang krore ng mga Daitya.

Word by Word

• देवदेवम्: the God of gods (Mahādeva)

• समासाद्य: having approached

• नमस्कृत्वा: having bowed/saluted

• व्यवस्थितः: standing firm, composed, duly stationed

• रेजे: shone, appeared resplendent/manifest

• पुरत्रयम्: the three cities (Tripura)

• दग्धम्: burned/consumed (by Shiva’s power)

• दैत्य-कोटि-शतैः: by hundreds of crores of daityas

• वृतम्: surrounded, encircled

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Daityas
• Tripura

FAQs

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

It highlights the core posture of Linga-worship—approaching Devadeva with namaskāra and steady presence—signifying pashu’s surrender to Pati, through which the ‘burning’ of bondage (pāśa) is made real.

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

By calling him Devadeva and presenting Tripura as ‘burned’ despite the daitya multitudes, the verse affirms Shiva-tattva as sovereign and unsurpassed: the Lord’s power is not contingent on numbers or opposition, but is intrinsic, liberating, and decisive.

What ritualistic or Yogic practice is highlighted here?

Namaskāra with vyavasthā (steady, disciplined standing) points to devotional surrender joined with yogic steadiness—an inner Pāśupata orientation where reverence and composure become the means to transcend hostile forces (inner and outer).