Shloka 3

Vighneshvara-Prashna and Deva-Krita Shiva-Stava

Adhyaya 104

Devanagari script

असुरा यातुधानाश् च राक्षसाः क्रूरकर्मिणः तामसाश् च तथा चान्ये राजसाश् च तथा भुवि

Transliteration

asurā yātudhānāś ca rākṣasāḥ krūrakarmiṇaḥ tāmasāś ca tathā cānye rājasāś ca tathā bhuvi

Translation

Di bumi ada Asura, Yātudhāna dan Rākṣasa—makhluk yang berbuat kejam—yang didominasi sifat tāmas; dan ada pula yang lain yang didominasi sifat rājasa.

Word by Word

• असुराः: Asuras (anti-deva beings)

• यातुधानाः: Yātudhānas (harmful/witch-like beings, man-eaters)

• च: and

• राक्षसाः: Rākṣasas (demons/ogres)

• क्रूरकर्मिणः: doers of cruel actions, fierce in conduct

• तामसाः: dominated by tamas (darkness, inertia)

• तथा: likewise

• चान्ये: and others

• राजसाः: dominated by rajas (passion, agitation)

• तथा: likewise

• भुवि: on earth, in the world

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Asuras
• Yatudhanas
• Rakshasas

FAQs

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

It frames certain destructive dispositions as tāmasic/ rājasic conditions of the bound soul (paśu); Linga worship is implied as a Shaiva means to purify the guṇas and loosen pāśa (bondage) by turning the mind toward Pati, Shiva.

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

By contrast: it lists guṇa-bound classes of beings, implying Shiva-tattva as nirguṇa Pati—beyond tamas and rajas—who governs and liberates paśus from guṇa-driven cruelty and agitation.

What ritualistic or Yogic practice is highlighted here?

No single rite is named in this line; the practical takeaway aligns with Pāśupata discipline—reducing tamas (inertia/cruelty) and rajas (restlessness) through Shiva-upāsanā, mantra-japa, and sattva-enhancing conduct.