Shloka 3

Vighneshvara-Prashna and Deva-Krita Shiva-Stava

Adhyaya 104

Devanagari script

असुरा यातुधानाश् च राक्षसाः क्रूरकर्मिणः तामसाश् च तथा चान्ये राजसाश् च तथा भुवि

Transliteration

asurā yātudhānāś ca rākṣasāḥ krūrakarmiṇaḥ tāmasāś ca tathā cānye rājasāś ca tathā bhuvi

Translation

Auf Erden gibt es Asuras, Yātudhānas und Rākṣasas—Wesen grausamer Taten—bei denen das Tamas überwiegt; und es gibt auch andere, bei denen das Rajas überwiegt.

Word by Word

• असुराः: Asuras (anti-deva beings)

• यातुधानाः: Yātudhānas (harmful/witch-like beings, man-eaters)

• च: and

• राक्षसाः: Rākṣasas (demons/ogres)

• क्रूरकर्मिणः: doers of cruel actions, fierce in conduct

• तामसाः: dominated by tamas (darkness, inertia)

• तथा: likewise

• चान्ये: and others

• राजसाः: dominated by rajas (passion, agitation)

• तथा: likewise

• भुवि: on earth, in the world

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Asuras
• Yatudhanas
• Rakshasas

FAQs

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

It frames certain destructive dispositions as tāmasic/ rājasic conditions of the bound soul (paśu); Linga worship is implied as a Shaiva means to purify the guṇas and loosen pāśa (bondage) by turning the mind toward Pati, Shiva.

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

By contrast: it lists guṇa-bound classes of beings, implying Shiva-tattva as nirguṇa Pati—beyond tamas and rajas—who governs and liberates paśus from guṇa-driven cruelty and agitation.

What ritualistic or Yogic practice is highlighted here?

No single rite is named in this line; the practical takeaway aligns with Pāśupata discipline—reducing tamas (inertia/cruelty) and rajas (restlessness) through Shiva-upāsanā, mantra-japa, and sattva-enhancing conduct.