Shloka 27

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

Devanagari script

विभोर्यतध्वमाक्रष्टुं रुद्रस्यास्य मनो महत् तयोर्योगेन सम्भूतः स्कन्दः शक्तिधरः प्रभुः

Transliteration

vibhoryatadhvamākraṣṭuṃ rudrasyāsya mano mahat tayoryogena sambhūtaḥ skandaḥ śaktidharaḥ prabhuḥ

Translation

സർവ്വവ്യാപിയായ ശക്തിയെ ആകർഷിക്കുവാൻ ഈ രുദ്രന്റെ മഹാസങ്കൽപ്പം ഉദിച്ചു. രുദ്രനും ശക്തിയും തമ്മിലുള്ള യോഗത്തിൽ നിന്ന് ശക്തിധരനായ പ്രഭു സ്കന്ദൻ പ്രത്യക്ഷനായി।

Word by Word

• vibhoḥ: of the all-pervading Lord

• yat: that

• adhvam: course/force (power in motion)

• ākraṣṭum: to draw forth/attract

• rudrasya: of Rudra

• asya: of this (Rudra)

• manaḥ: mind/intention

• mahat: great/exalted

• tayoḥ: of those two

• yogena: by yoga/union

• sambhūtaḥ: arisen/manifested

• skandaḥ: Skanda (Kārttikeya)

• śaktidharaḥ: bearer of Śakti/spear-bearer

• prabhuḥ: sovereign Lord

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rudra (Shiva)
• Shakti
• Skanda (Kartikeya)

FAQs

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

It frames creation and divine manifestation as arising from Pati (Rudra) acting through Śakti; Linga worship similarly honors Shiva as the transcendent source whose power becomes immanent and effective in the world.

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

Shiva is shown as Vibhu and Pati—sovereign and all-pervading—whose conscious intention (mahat manaḥ) initiates manifestation, while Śakti is the operative power through which that intention becomes a realized form.

What ritualistic or Yogic practice is highlighted here?

The key idea is yoga as union of Shiva and Śakti—an inner Pāśupata-oriented contemplation where the sādhaka meditates on Pati as the source of śakti, loosening pāśa (bondage) for the pashu (individual soul).