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
Então, de fato, ele recitou muitos mantras de Nomes. Naquele momento, com o coração plenamente satisfeito, Caṇḍikā falou—e o Senhor Śiva também falou.
Suta Goswami (narrating the Jyotirlinga-related account within Koṭirudrasaṃhitā)
Tattva Level: pashu
Shiva Form: Umapati
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.