Shloka 2

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

सूत उवाच शक्ति किल्लेद् ब्य् रुधिर राक्षसो रुधिरो नाम वसिष्ठस्य सुतं पुरा शक्तिं स भक्षयामास शक्तेः शापात्सहानुजैः

Transliteration

sūta uvāca Śakti killed by Rudhira rākṣaso rudhiro nāma vasiṣṭhasya sutaṃ purā śaktiṃ sa bhakṣayāmāsa śakteḥ śāpātsahānujaiḥ

Translation

Sūta berkata: Pada zaman dahulu, rākṣasa bernama Rudhira telah membunuh Śakti, putera Vasiṣṭha. Dia memakan Śakti itu; dan kerana sumpahan Śakti, Rudhira juga—bersama adik-adiknya—jatuh ke dalam kebinasaan.

Word by Word

• sūta uvāca: Sūta said

• śaktim: Śakti (proper name)

• rākṣasaḥ: demon, rākṣasa

• rudhiraḥ nāma: named Rudhira

• vasiṣṭhasya sutaḥ: the son of Vasiṣṭha

• purā: formerly, in ancient times

• saḥ: he

• bhakṣayāmāsa: devoured, ate

• śakteḥ śāpāt: due to Śakti’s curse

• sahānujaiḥ: together with (his) younger brothers

Speaker

Suta

Characters & Entities

• Suta
• Shakti (son of Vasistha)
• Vasistha
• Rudhira (Rakshasa)

FAQs

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

It frames the Purāṇic ethic that tamasic violence and adharma lead to downfall; Linga-worship is upheld as a dharmic, sattvic alignment with Pati (Śiva) that loosens Pāśa (bondage) rather than strengthening it.

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

Indirectly: Śiva-tattva is the governing moral and cosmic order in which Pāśa-bound beings (paśu) experience the fruits of action; the curse-and-consequence motif points to an impersonal dharma operating under the Lord’s sovereignty.

What ritualistic or Yogic practice is highlighted here?

No explicit ritual is stated; the takeaway aligns with Pāśupata discipline—restraint (saṃyama) and purity over tamasic impulses—so the paśu does not deepen bondage through violent karma.