Shloka 7
एकादशरुद्रावतारकथनम् / Account of the Eleven Rudra Manifestations
Rudrāvatāras
गंगाम्भसि ततः स्नात्वा कृत्वा तं विधिमादरात् । विश्वेश्वरं समानर्च साम्बं सर्वेश्वरम्प्रभुम्
gaṃgāmbhasi tataḥ snātvā kṛtvā taṃ vidhimādarāt | viśveśvaraṃ samānarca sāmbaṃ sarveśvaramprabhum
Kemudian, setelah mandi di air Sungai Gaṅgā dan menyempurnakan tata upacara itu dengan penuh hormat, dia memuja Śrī Viśveśvara—Sāmba Śiva, Tuhan Yang Mahatinggi, Penguasa segala-galanya.
Sūta Gosvāmi (narrating to the sages at Naimiṣāraṇya)
Tattva Level: pati
Shiva Form: Umāpati
Jyotirlinga: Viśvanātha
Sthala Purana: The epithet Viśveśvara/Viśvanātha points to Kāśī, where Śiva is worshipped as Lord of the universe; Gaṅgā-snāna and Viśveśvara-arcana together evoke the Kāśī-kṣetra paradigm of liberation through Śiva’s grace.
Significance: Gaṅgā-snāna followed by Viśveśvara worship is classically held to purify pāśa (bondage/impurity) and orient the paśu toward Śiva’s anugraha, with Kāśī especially famed for mokṣa-bestowing Śiva-bhakti.
Shakti Form: Umā
Role: nurturing
Offering: pushpa
FAQs
It teaches that inner devotion is supported by outer purity and disciplined observance: bathing in sacred waters symbolizes cleansing mala (impurity), and reverent performance of vidhi culminates in worship of Śiva as Viśveśvara, the supreme Pati who grants grace and liberation.
By naming Viśveśvara and Sāmba (Śiva-with-Umā), the verse points to Saguna upāsanā—approaching the formless Lord through a worshipful form (often the Liṅga) with proper ritual order, leading the devotee toward Śiva’s transcendent reality.
It suggests Gaṅgā-snāna (or symbolic purification), followed by careful Shiva-pūjā according to vidhi—ideally with mantra-japa (such as the Pañcākṣarī, “Om Namaḥ Śivāya”) and respectful offerings to Viśveśvara/Sāmba Śiva.