Shloka 79

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

पराशर उवाच भगवन्रक्षसा रुद्र भक्षितो रुधिरेण वै पिता मम महातेजा भ्रातृभिः सह शङ्कर

Transliteration

parāśara uvāca bhagavanrakṣasā rudra bhakṣito rudhireṇa vai pitā mama mahātejā bhrātṛbhiḥ saha śaṅkara

Translation

Parāśara thưa rằng: “Bạch Đấng Thế Tôn, bạch Rudra—phụ thân con, rực rỡ đại oai quang, đã bị một rākṣasa nuốt chửng, đến cả máu huyết cũng bị nó uống cạn, ôi Śaṅkara—cùng với các huynh đệ của con.”

Word by Word

• पराशर उवाच: Parāśara said

• भगवन्: O Blessed Lord

• रक्षसा: by a rākṣasa (demonic being)

• रुद्र: O Rudra

• भक्षितः: devoured, eaten

• रुधिरेण: with blood / the blood

• वै: indeed

• पिता: father

• मम: my

• महातेजाः: of great radiance/power

• भ्रातृभिः: with (my) brothers

• सह: together with

• शङ्कर: O Śaṅkara (beneficent Shiva).

Speaker

Parashara

Characters & Entities

• Rudra
• Shankara
• Rakshasa

FAQs

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

It frames devotion to Rudra-Śaṅkara as a refuge in extreme duḥkha: the devotee approaches the Pati (Lord) when the pashu (embodied soul) is struck by हिंसा and भय, a core emotional ground for Linga-centered śaraṇāgati.

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

Śiva is addressed as Bhagavān, Rudra, and Śaṅkara—showing Him as both the fierce remover of adharma (Rudra) and the auspicious benefactor who restores balance and grants protection (Śaṅkara), the transcendent Pati to whom the suffering pashu turns.

What ritualistic or Yogic practice is highlighted here?

The practice implied is śaraṇāgati (taking refuge) and Rudra-upāsanā—an inner Pāśupata orientation where the bound soul (pashu) seeks release from pasha (fear, violence, grief) through direct appeal to the Lord.