Shloka 27

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

Devanagari script

विभोर्यतध्वमाक्रष्टुं रुद्रस्यास्य मनो महत् तयोर्योगेन सम्भूतः स्कन्दः शक्तिधरः प्रभुः

Transliteration

vibhoryatadhvamākraṣṭuṃ rudrasyāsya mano mahat tayoryogena sambhūtaḥ skandaḥ śaktidharaḥ prabhuḥ

Translation

ولِاستجلاب القدرة العظيمة الشاملة للكلّ، نهضت نيةُ رودرا السامية. ومن اتحادِهما باليوغا—رودرا وشاكتي—تجلّى سكَندا، الربُّ الحاملُ للشاكتي.

Word by Word

• vibhoḥ: of the all-pervading Lord

• yat: that

• adhvam: course/force (power in motion)

• ākraṣṭum: to draw forth/attract

• rudrasya: of Rudra

• asya: of this (Rudra)

• manaḥ: mind/intention

• mahat: great/exalted

• tayoḥ: of those two

• yogena: by yoga/union

• sambhūtaḥ: arisen/manifested

• skandaḥ: Skanda (Kārttikeya)

• śaktidharaḥ: bearer of Śakti/spear-bearer

• prabhuḥ: sovereign Lord

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rudra (Shiva)
• Shakti
• Skanda (Kartikeya)

FAQs

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

It frames creation and divine manifestation as arising from Pati (Rudra) acting through Śakti; Linga worship similarly honors Shiva as the transcendent source whose power becomes immanent and effective in the world.

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

Shiva is shown as Vibhu and Pati—sovereign and all-pervading—whose conscious intention (mahat manaḥ) initiates manifestation, while Śakti is the operative power through which that intention becomes a realized form.

What ritualistic or Yogic practice is highlighted here?

The key idea is yoga as union of Shiva and Śakti—an inner Pāśupata-oriented contemplation where the sādhaka meditates on Pati as the source of śakti, loosening pāśa (bondage) for the pashu (individual soul).