Shloka 15
Kāmarūpeśvara’s Trial and Śiva’s Hidden Protection (कামरूपेश्वर-रक्षा-प्रसङ्गः)
एवं मनसि स ध्यात्वा सत्यपाशेन मंत्रितः । प्राह सत्यं वचो राजा राक्षसं चावमानयन्
evaṃ manasi sa dhyātvā satyapāśena maṃtritaḥ | prāha satyaṃ vaco rājā rākṣasaṃ cāvamānayan
Thus, having reflected within his mind and being inwardly fortified by the “noose of truth” (satyapāśa), the king spoke words that were true—while also rebuking and humiliating the rākṣasa.
Suta Goswami (narrating the Kotirudra Samhita account to the sages at Naimisharanya)
Tattva Level: pasha
FAQs
The verse highlights satya (truthfulness) as an inner restraining power—like a pasha (bond/noose)—that steadies the mind and guides speech. In Shaiva Siddhanta terms, discipline of mind and truthful speech help loosen binding pashas (limitations) and align the soul (pashu) toward Shiva (Pati).
Kotirudra Samhita commonly frames dharma and inner purity as prerequisites for fruitful pilgrimage and Linga devotion. Here, truthfulness and mental recollection imply that devotion to Saguna Shiva is not merely external—right conduct and inner restraint make worship effective and protect one from tamasic, rakshasic tendencies.
A practical takeaway is manasa-dhyana (inner contemplation) followed by satya-vacana (truthful speech). As a Shaiva discipline, one may pair this with japa of the Panchakshara (Om Namah Shivaya) to stabilize the mind before speaking or acting, treating truth as a daily vrata (observance).