Shiva Purana — Rudra Samhita, Shloka 28
जालन्धरस्य दूतप्रेषणम् — Jalandhara Sends an Envoy to Kailāsa
The Provocation of Śiva
मम वश्यास्त्रयो लोका भुंजेऽहं मखभागकान् । यानि संति त्रिलोकेस्मिन्रत्नानि मम सद्मनि
mama vaśyāstrayo lokā bhuṃje'haṃ makhabhāgakān | yāni saṃti trilokesminratnāni mama sadmani
«العوالم الثلاثة تحت سلطاني. وأنا أنال الأنصبة المقرَّرة في القرابين. وكلُّ ما في العوالم الثلاثة من جواهر وكنوز ثمينة فهو موجود في مقامي الخاص»
An arrogant deva/adhikārī asserting dominion (in the Yuddhakhaṇḍa dialogue context, a boastful claimant of yajña-bhāga before Shiva’s supremacy is established)
Tattva Level: pasha
Shiva Form: Īśāna
Sthala Purana: Not tied to a Jyotirliṅga; the boast ‘I enjoy yajña-shares’ echoes the Dakṣa-yajña motif where entitlement to makha-bhāga is corrected by Śiva’s transcendence over ritual economy.
Significance: Teaches that ritual merit and cosmic jurisdiction are not ultimate; pilgrimage/ritual without humility remains within pāśa (bondage).
Type: rudram
Offering: naivedya
FAQs
It portrays the voice of ego and entitlement—claiming control over the worlds and ownership of sacrificial merit—so that the narrative can contrast it with Shaiva teaching: worldly power and yajña-fruits are transient, while refuge in Pati (Shiva) alone leads to lasting liberation.
Such boasts highlight dependence on external authority and ritual reward; Linga/Saguna Shiva worship redirects the seeker from claiming “I am the enjoyer” to recognizing Shiva as the true Lord of all offerings and the inner witness of yajña.
A practical takeaway is humility in worship: offer all actions as Shiva-arpaṇa while repeating the Pañcākṣarī (Om Namaḥ Śivāya); applying bhasma (tripuṇḍra) and wearing rudrākṣa can be taken as reminders to abandon pride and seek Shiva’s grace.