Shloka 13

विनायकोत्पत्तिः / ताण्डव-प्रसङ्गः (दारुक-वधः, काली-उत्पत्तिः, क्षेत्रपालोत्पत्तिः)

Devanagari script

सा प्रविष्टा तनुं तस्य देवदेवस्य पार्वती कण्ठस्थेन विषेणास्य तनुं चक्रे तदात्मनः

Transliteration

sā praviṣṭā tanuṃ tasya devadevasya pārvatī kaṇṭhasthena viṣeṇāsya tanuṃ cakre tadātmanaḥ

Translation

ปารวตีเสด็จเข้าสู่กายของเทวะเหนือเทวะ และด้วยอำนาจพิษที่สถิตอยู่ ณ พระศอ นางจึงแปรกายนั้นให้เป็นดุจเดียวกับสภาวะแห่งตน แสดงความเป็นหนึ่งเดียวกับพระองค์

Word by Word

• सा (sā): she (Pārvatī)

• प्रविष्टा (praviṣṭā): entered

• तनुम् (tanuṁ): body

• तस्य (tasya): of him

• देवदेवस्य (devadevasya): of the God of gods

• पार्वती (pārvatī): Pārvatī

• कण्ठस्थेन (kaṇṭhasthena): abiding in the throat

• विषेण (viṣeṇa): by/with the poison

• अस्य (asya): of him/this (Śiva)

• तनुम् (tanuṁ): body

• चक्रे (cakre): made, fashioned

• तदात्मनः (tadātmanaḥ): as her own self/essence, in identity with that Self

Speaker

Suta Goswami (narrating to the sages at Naimisharanya, recounting the Shiva–Shakti episode)

Characters & Entities

• Shiva
• Parvati

FAQs

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

It frames Shiva as Pati who contains the cosmic “poison” (pāśa-like affliction) without being overcome, while Shakti becomes one with him—supporting Linga worship as devotion to the inseparable Shiva–Shakti reality.

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

Shiva-tattva is shown as Devadeva—supreme and unshaken—able to hold destructive potency in the throat (control/niyama) and remain the ground for Shakti’s complete identity with him.

What ritualistic or Yogic practice is highlighted here?

The motif points to yogic containment and transmutation (viṣa → śakti): in Pāśupata-oriented sādhanā, the practitioner offers inner “poisons” (krodha, rāga, avidyā) into Shiva through japa and Linga-pūjā, seeking purification and grace.