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Shloka 35

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

तम् आह भगवाञ्छक्रः संभाव्य मकरध्वजम् शङ्करेणांबिकामद्य संयोजय यथासुखम्

tam āha bhagavāñchakraḥ saṃbhāvya makaradhvajam śaṅkareṇāṃbikāmadya saṃyojaya yathāsukham

ثم إنَّ شَكْرَ المبارك (إندرا)، مُكرِّمًا مَكَرَدهْوَجَ (كاما)، قال له: «اليومَ اجمع أمبيكا بشَنْكَرَ، على وجهٍ لائقٍ مُرضٍ.»

तम् (tam)him
तम् (tam):
आह (āha)said
आह (āha):
भगवाञ् (bhagavān)the blessed/lordly one
भगवाञ् (bhagavān):
शक्रः (śakraḥ)Indra
शक्रः (śakraḥ):
संभाव्य (saṃbhāvya)honoring, showing regard to
संभाव्य (saṃbhāvya):
मकरध्वजम् (makaradhvajam)Makaradhvaja, Kāma (whose banner bears the makara)
मकरध्वजम् (makaradhvajam):
शङ्करेण (śaṅkareṇa)with Śaṅkara (Śiva)
शङ्करेण (śaṅkareṇa):
अंबिकाम् (ambikām)Ambikā (Pārvatī/Śakti)
अंबिकाम् (ambikām):
अद्य (adya)today/now
अद्य (adya):
संयोजय (saṃyojaya)unite, bring into union
संयोजय (saṃyojaya):
यथासुखम् (yathāsukham)as is pleasant/appropriate, at ease
यथासुखम् (yathāsukham):

Suta (narrating an internal speech of Indra/Śakra)

I
Indra (Śakra)
K
Kama (Makaradhvaja)
S
Shiva (Śaṅkara)
P
Parvati (Ambika)

FAQs

It frames Kāma (desire) as an instrument directed by the Devas to support cosmic order, while Śiva–Śakti remain the sovereign reality; in Linga theology, this reinforces that all forces—including desire—must be subordinated to Pati (Śiva) and aligned with auspiciousness (śivam) rather than bondage (pāśa).

Śiva is implied as Pati, the independent Lord with whom even the gods seek to harmonize events; the command to “unite Ambikā with Śaṅkara” highlights Śiva-tattva as inseparable from Śakti, where divine union is not mere passion but the ordered ground of manifestation.

A direct ritual is not described; the takeaway is yogic restraint and governance of kāma—desire is to be regulated and offered into dharma, a key Pāśupata-oriented principle for loosening pāśa (bondage) over the paśu (individual soul).