Shloka 46
Andhakeśvara-liṅga Māhātmya and Śiva’s Subjugation of Andhaka (अन्धकेश्वरलिङ्गमाहात्म्य तथा अन्धकवध-प्रसङ्ग)
नाममंत्राननेकांश्च पाठयामास वै तदा । उवाच सुप्रसन्नात्मा चण्डिका च शिवस्तथा
nāmamaṃtrānanekāṃśca pāṭhayāmāsa vai tadā | uvāca suprasannātmā caṇḍikā ca śivastathā
Kemudian, sesungguhnya baginda melafazkan banyak mantra nama. Pada ketika itu, dengan hati yang amat berkenan, Caṇḍikā pun bersabda—dan Tuhan Śiva juga bersabda demikian.
Suta Goswami (narrating the Jyotirlinga-related account within Koṭirudrasaṃhitā)
Tattva Level: pashu
Shiva Form: Umapati
Sthala Purana: The narrative moment marks the fruition of sustained nāma-mantra recitation: the Goddess (Caṇḍikā) and Śiva respond verbally, a classic purāṇic sign of mantra-siddhi and divine favor.
Significance: Hearing/reciting nāma-mantras is presented as a direct catalyst for darśana and vāṇī (divine speech), reinforcing bhakti as a vehicle for anugraha.
Type: stotra
Shakti Form: Caṇḍikā
Role: liberating
FAQs
It highlights nāma-mantra-japa as a direct bhakti practice: when the mind becomes “suprasanna” (deeply clarified and joyful), divine response arises—here, the Goddess and Śiva both speak, indicating grace awakened through devotion.
Reciting Shiva’s names is a Saguna mode of approach—worshipping the Lord through accessible attributes and names—commonly paired with Linga-pūjā in Jyotirliṅga narratives, where mantra and worship invoke the Lord’s manifest blessing.
Regular japa of Shiva nāma-mantras (especially the Pañcākṣarī, “Om Namaḥ Śivāya”) with a settled, pleased mind; it may be integrated with Linga worship, vibhūti (tripuṇḍra), and rudrākṣa for focused Shaiva sādhanā.