Shloka 4

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

संहृत्य कालकूटाख्यं विषं वै विश्वकर्मणा सूत उवाच गुहां प्राप्य सुखासीनं भवान्या सह शङ्करम्

Transliteration

saṃhṛtya kālakūṭākhyaṃ viṣaṃ vai viśvakarmaṇā sūta uvāca guhāṃ prāpya sukhāsīnaṃ bhavānyā saha śaṅkaram

Translation

Matapos tipunin at pigilin ni Viśvakarman ang lasong tinatawag na Kālakūṭa, sinabi ni Sūta: “Nang marating ko ang yungib, nakita ko si Śaṅkara na nakaupo nang payapa, kasama si Bhavānī.”

Word by Word

• saṁhṛtya: having gathered up/collected

• kālakūṭa-ākhyam: called ‘Kālakūṭa’

• viṣam: poison

• vai: indeed

• viśvakarmaṇā: by Viśvakarman (the divine artisan)

• sūta uvāca: Sūta said

• guhām: to the cave

• prāpya: having reached

• sukha-āsīnam: seated comfortably/at ease

• bhavānyā saha: together with Bhavānī (Pārvatī)

• śaṅkaram: Śaṅkara (Śiva, the auspicious Lord)

Speaker

Suta

Characters & Entities

• Suta
• Vishvakarman
• Shiva
• Parvati (Bhavani)
• Kalakuta

FAQs

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

It frames Śiva as the serene Pati (Lord) who remains unshaken even when cosmic poison is handled—an inner meaning for Linga worship where the devotee (paśu) seeks steadiness and purification by taking refuge in Śiva’s presence with Śakti.

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

Śiva-tattva is shown as tranquil, self-established auspiciousness (Śaṅkara) beyond disturbance; seated with Bhavānī, he embodies the inseparable Śiva–Śakti reality that governs and transforms even destructive forces.

What ritualistic or Yogic practice is highlighted here?

The yogic ideal of sukha-āsana—stable, easeful abiding—reflects Pāśupata discipline: cultivating equanimity while approaching the Lord, where inner “poison” (pāśa such as fear, anger, ego) is gathered and offered into Śiva’s purifying awareness.