Shloka 155

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

रुद्रभक्तार्तिनाशाय रौद्रकर्मरताय ते कूष्माण्डगणनाथाय योगिनां पतये नमः

Transliteration

rudrabhaktārtināśāya raudrakarmaratāya te kūṣmāṇḍagaṇanāthāya yogināṃ pataye namaḥ

Translation

顶礼于汝——能灭除鲁陀罗 भक्त之苦者；勤行具鲁陀罗威烈之业，以降伏系缚者；为库湿曼陀（Kūṣmāṇḍa）诸伽那之主；亦为瑜伽行者之帕提，至上主宰。

Word by Word

• रुद्र-भक्त-आर्ति-नाशाय: to the destroyer of the distress of Rudra’s devotees

• रौद्र-कर्म-रताय: to the one engaged in fierce/divine Rudra-acts

• ते: to You

• कूष्माण्ड-गण-नाथाय: to the Lord of the Kūṣmāṇḍa gaṇa-hosts

• योगिनाम्: of yogins

• पतये: to the Lord/Master (Pati)

• नमः: salutations

Speaker

Suta Goswami (narrating a received hymn/stuti within the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva (Rudra)
• Kushmanda Ganas
• Yogins

FAQs

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

It frames Linga-centered devotion as a refuge that removes ārtī (affliction) for Rudra-bhaktas, presenting Shiva as the effective Pati who dissolves the devotee’s pasha (bondage) through grace and disciplined worship.

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

Shiva is praised as Pati—the sovereign Lord over yogins and souls—whose raudra-karma is not mere wrath but a purifying, liberating power that destroys suffering and protects devotees within the Pati–Pashu–Pāśa framework.

What ritualistic or Yogic practice is highlighted here?

The verse highlights stuti (mantric praise) as a yogic act of surrender, aligning the practitioner with Rudra’s transformative power—an inner Pāśupata orientation where devotion and yoga culminate in Pati-bhāva (recognition of Shiva as the Lord).