Shloka 6
Bhaimaśaṅkara-māhātmya: Śiva’s Descent in Kāmarūpa and the Rise of Bhīma
कुंभकर्णे च रामेण हते लोकभयंकरे । राक्षसी पुत्रसंयुक्ता सह्येऽतिष्ठत्स्वयं तदा
kuṃbhakarṇe ca rāmeṇa hate lokabhayaṃkare | rākṣasī putrasaṃyuktā sahye'tiṣṭhatsvayaṃ tadā
When Kumbhakarṇa—the terror of the worlds—had been slain by Rāma, the rākṣasī, accompanied by her son, then of her own accord went and stayed in the Sahya mountains.
Suta Goswami
Tattva Level: pasha
Shiva Form: Mahādeva
Jyotirlinga: Bhīmaśaṃkara
Sthala Purana: Recalls the slaying of Kumbhakarṇa by Rāma; the widow Karkaṭī with her son relocates to Sahya—linking Itihāsa (Rāmāyaṇa) memory to the local Bhīmāśaṅkara tīrtha narrative.
Significance: Frames the tīrtha as a place where the residue of violence/adharma gathers and is later transmuted by Śiva’s intervention; pilgrims seek protection from fear and karmic afflictions.
FAQs
The verse marks the removal of world-terror (loka-bhaya) through the restoration of dharma; in Shaiva Siddhanta, it points to how fear (bhaya) is a symptom of bondage (pāśa) and subsides when right order is re-established, preparing the ground for turning toward Shiva’s grace.
Kotirudrasaṃhitā commonly frames events as leading into sacred geography and pilgrimage; the movement to the Sahya region can be read as narrative positioning for tirtha/Jyotirlinga-oriented devotion, where Saguna Shiva as the Linga becomes the accessible refuge for beings seeking protection and purification.
A practical takeaway is to cultivate fearlessness through Shiva-bhakti: daily japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) and simple Linga-pūjā with bhasma/tripuṇḍra remembrance, offered with surrender (śaraṇāgati), especially when confronting inner ‘world-terrifying’ tendencies like anger and cruelty.