Shloka 107

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

गते महेश्वरे सांबे प्रणम्य च महेश्वरम् ददाह राक्षसानां तु कुलं मन्त्रेण मन्त्रवित्

Transliteration

gate maheśvare sāṃbe praṇamya ca maheśvaram dadāha rākṣasānāṃ tu kulaṃ mantreṇa mantravit

Translation

Als Maheśvara — zusammen mit Sāmbā (Śakti) — fortgegangen war, verneigte sich der Mantra-Kenner vor dem Herrn Maheśvara und verbrannte durch die Kraft des Mantras das ganze Geschlecht der Rākṣasas.

Word by Word

• gate: having gone/departed

• maheśvare: when Maheshvara (Śiva) (had gone)

• sāṃbe: with Sāmbā (Śiva united with Śakti/Umā)

• praṇamya: having bowed/prostrated

• ca: and

• maheśvaram: to Maheshvara (Śiva)

• dadāha: burned/consumed

• rākṣasānām: of the Rākṣasas/demonic beings

• tu: indeed/then

• kulam: family/lineage/clan

• mantreṇa: by mantra/through sacred formula

• mantravit: knower/master of mantras

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva (Maheshvara)
• Parvati (Sāmbā/Śakti)
• Rakshasas

FAQs

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

It shows the standard Shaiva sequence—praṇāma (humble surrender) to Maheshvara followed by mantra-prayoga—implying that ritual power is rooted in devotion to Pati (Śiva), not mere technique.

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

Śiva appears as Maheshvara inseparable from Śakti (Sāmbā), indicating Pati-tattva: the Lord whose presence empowers mantra and whose grace enables the removal of hostile forces (inner and outer pasha).

What ritualistic or Yogic practice is highlighted here?

Mantra-siddhi joined to reverent praṇāma—akin to a Pāśupata orientation where disciplined mantra, grounded in Śiva-bhakti, is used to overcome obstructing powers.