Shiva Purana — Rudra Samhita, Shloka 6
शुक्रस्य जठरस्थत्वं तथा मृत्युशमनी-विद्या (Śukra in Śiva’s belly and the death-subduing vidyā)
लेभेन्धको गाणपत्यं कथं शूला द्विनिर्गतः । देवदेवस्य वै शंभोर्मुनेर्लीलाविहारिणः
lebhendhako gāṇapatyaṃ kathaṃ śūlā dvinirgataḥ | devadevasya vai śaṃbhormunerlīlāvihāriṇaḥ
安陀迦（Andhaka）如何获得统御众伽那（Gaṇa）的主宰之位与威权（gaṇapatya）？而“戟”（Śūla）三叉戟又如何从持戟的天中之天商布（Śambhu）——湿婆（Śiva），诸神之神——那如牟尼般游于神圣戏乐（līlā）者身上，以两重形态显现而出？
Suta Goswami
Tattva Level: pati
Shiva Form: Vīrabhadra
Sthala Purana: Not a Jyotirliṅga passage; it queries two narrative-theological points: Andhaka’s rise to gaṇa-lordship (boon/empowerment) and the manifestation of Śiva’s weapon (śūla) in dual form—both illustrating Śiva’s līlā and sovereign bestowal/withdrawal of power.
FAQs
The verse frames Shiva (Śambhu) as Devadeva and līlā-vihārin—supreme Lord (Pati) whose actions, even in battle, unfold as divine play. It points to the Shaiva Siddhanta view that Shiva’s sovereignty is compassionate and purposeful, guiding beings like Andhaka through karma toward purification and eventual grace.
By naming Śambhu as Devadeva and highlighting his manifest weapon (Śūla), the verse emphasizes Saguna Shiva—Shiva with attributes—accessible to devotion. In Linga-worship, devotees revere the same Lord as the transcendent Pati who also manifests forms, symbols, and powers for the protection of dharma.
A practical takeaway is to meditate on Shiva as Devadeva while repeating the Panchākṣarī mantra (Om Namaḥ Śivāya), visualizing the trident as the power that cuts ignorance and bondage. This can be paired with Tripuṇḍra (bhasma) remembrance as a sign of surrender to Śambhu’s purifying grace.