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
ലോകഭയങ്കരനായ കുംഭകർണ്ണൻ രാമനാൽ വധിക്കപ്പെട്ടപ്പോൾ, ആ രാക്ഷസി പുത്രനോടൊപ്പം സ്വയം സഹ്യപർവ്വതങ്ങളിൽ ചെന്നു താമസിച്ചു।
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.