Shloka 13

विनायकोत्पत्तिः / ताण्डव-प्रसङ्गः (दारुक-वधः, काली-उत्पत्तिः, क्षेत्रपालोत्पत्तिः)

Devanagari script

सा प्रविष्टा तनुं तस्य देवदेवस्य पार्वती कण्ठस्थेन विषेणास्य तनुं चक्रे तदात्मनः

Transliteration

sā praviṣṭā tanuṃ tasya devadevasya pārvatī kaṇṭhasthena viṣeṇāsya tanuṃ cakre tadātmanaḥ

Translation

Pārvatī entered into the body of that God of gods; and by the poison held in His throat, she then fashioned His body into the very likeness of her own being—manifesting her oneness with Him.

Word by Word

• सा (sā): she (Pārvatī)

• प्रविष्टा (praviṣṭā): entered

• तनुम् (tanuṁ): body

• तस्य (tasya): of him

• देवदेवस्य (devadevasya): of the God of gods

• पार्वती (pārvatī): Pārvatī

• कण्ठस्थेन (kaṇṭhasthena): abiding in the throat

• विषेण (viṣeṇa): by/with the poison

• अस्य (asya): of him/this (Śiva)

• तनुम् (tanuṁ): body

• चक्रे (cakre): made, fashioned

• तदात्मनः (tadātmanaḥ): as her own self/essence, in identity with that Self

Speaker

Suta Goswami (narrating to the sages at Naimisharanya, recounting the Shiva–Shakti episode)

Characters & Entities

• Shiva
• Parvati

FAQs

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

It frames Shiva as Pati who contains the cosmic “poison” (pāśa-like affliction) without being overcome, while Shakti becomes one with him—supporting Linga worship as devotion to the inseparable Shiva–Shakti reality.

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

Shiva-tattva is shown as Devadeva—supreme and unshaken—able to hold destructive potency in the throat (control/niyama) and remain the ground for Shakti’s complete identity with him.

What ritualistic or Yogic practice is highlighted here?

The motif points to yogic containment and transmutation (viṣa → śakti): in Pāśupata-oriented sādhanā, the practitioner offers inner “poisons” (krodha, rāga, avidyā) into Shiva through japa and Linga-pūjā, seeking purification and grace.