Shloka 32

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

Devanagari script

शिव बुर्न्स् काम मेरोः शिखरमासाद्य स्मरं सस्मार सुव्रतः स्मरणाद्देवदेवस्य स्मरो ऽपि सह भार्यया

Transliteration

Śiva burns Kāma meroḥ śikharamāsādya smaraṃ sasmāra suvrataḥ smaraṇāddevadevasya smaro 'pi saha bhāryayā

Translation

Śiva, der das erhabene Gelübde trägt, erreichte den Gipfel des Berges Meru und gedachte Smara (Kāma). Durch das bloße Erinnern des Deva der Devas wurde selbst Smara—mitsamt seiner Gemahlin—offenbar unter Śivas souveränem Blick.

Word by Word

• meroḥ: of Meru

• śikharaṃ: summit/peak

• āsādya: having reached

• suvrataḥ: the one of firm vow (Śiva)

• smaraṃ: Smara/Kāma

• sasmāra: recollected/remembered

• devadevasya: of the God of gods

• smaraṇāt: from (His) remembrance

• smaraḥ: Smara/Kāma

• api: even

• saha: together with

• bhāryayā: with (his) wife (Rati)

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Kama (Smara)
• Rati
• Meru

FAQs

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

It highlights smaraṇa (inner recollection) of Mahādeva as a potent form of worship—where Śiva’s mere awareness subdues Kāma, teaching that the Linga signifies the transcendence of desire and mastery over pāśa (bondage).

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

Śiva is shown as Pati, the sovereign Lord whose will and consciousness govern even cosmic forces like Kāma; His tapas and remembrance are sufficient to command manifestation and dissolution.

What ritualistic or Yogic practice is highlighted here?

The verse points to Pāśupata-oriented vairāgya and tapas: controlling kāma by fixing awareness on Śiva (smaraṇa), a yogic antidote to desire that supports both meditation and Linga-pūjā.