Shloka 107

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

गते महेश्वरे सांबे प्रणम्य च महेश्वरम् ददाह राक्षसानां तु कुलं मन्त्रेण मन्त्रवित्

Transliteration

gate maheśvare sāṃbe praṇamya ca maheśvaram dadāha rākṣasānāṃ tu kulaṃ mantreṇa mantravit

Translation

సాంబతో కూడిన మహేశ్వరుడు అంతర్ధానమైన తరువాత, మంత్రవేత్త మహేశ్వరునికి నమస్కరించి మంత్రబలంతో రాక్షసుల వంశమంతటిని దహించాడు।

Word by Word

• gate: having gone/departed

• maheśvare: when Maheshvara (Śiva) (had gone)

• sāṃbe: with Sāmbā (Śiva united with Śakti/Umā)

• praṇamya: having bowed/prostrated

• ca: and

• maheśvaram: to Maheshvara (Śiva)

• dadāha: burned/consumed

• rākṣasānām: of the Rākṣasas/demonic beings

• tu: indeed/then

• kulam: family/lineage/clan

• mantreṇa: by mantra/through sacred formula

• mantravit: knower/master of mantras

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva (Maheshvara)
• Parvati (Sāmbā/Śakti)
• Rakshasas

FAQs

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

It shows the standard Shaiva sequence—praṇāma (humble surrender) to Maheshvara followed by mantra-prayoga—implying that ritual power is rooted in devotion to Pati (Śiva), not mere technique.

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

Śiva appears as Maheshvara inseparable from Śakti (Sāmbā), indicating Pati-tattva: the Lord whose presence empowers mantra and whose grace enables the removal of hostile forces (inner and outer pasha).

What ritualistic or Yogic practice is highlighted here?

Mantra-siddhi joined to reverent praṇāma—akin to a Pāśupata orientation where disciplined mantra, grounded in Śiva-bhakti, is used to overcome obstructing powers.