Shloka 37

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

Devanagari script

सो ऽपि तुष्टो महादेवः प्रदास्यति शुभां गतिम् विप्रयुक्तस्तया पूर्वं लब्ध्वा तां गिरिजामुमाम्

Transliteration

so 'pi tuṣṭo mahādevaḥ pradāsyati śubhāṃ gatim viprayuktastayā pūrvaṃ labdhvā tāṃ girijāmumām

Translation

Auch jener Mahādeva wird, wenn er zufrieden ist, einen glückverheißenden Zustand (gati) gewähren. Denn zuvor war er von ihr getrennt gewesen und hatte Girijā—Umā—danach wiedererlangt.

Word by Word

• saḥ api: he also

• tuṣṭaḥ: pleased, satisfied

• mahādevaḥ: Lord Mahādeva (Śiva)

• pradāsyati: will bestow, will grant

• śubhām: auspicious, beneficent

• gatim: course/state/destination (spiritual attainment)

• viprayuktaḥ: separated, parted

• tayā: from/with her (Umā)

• pūrvam: formerly, earlier

• labdhvā: having obtained, having regained

• tām: her

• girijām: Girijā (daughter of the mountain, Pārvatī)

• umām: Umā (Pārvatī, Śakti).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Parvati
• Mahadeva
• Giri (Himalaya)

FAQs

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

It frames Shiva’s core function in Linga-bhakti as anugraha (grace): when Mahadeva is pleased, he grants śubha-gati—an auspicious spiritual attainment that culminates in release of the pashu from pāśa.

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

Shiva-tattva is shown as both relational and transcendent: the Pati who becomes ‘pleased’ (tuṣṭa) and bestows gati, while also being inseparable in principle from Śakti (Umā/Girijā), whose reunion signifies cosmic wholeness.

What ritualistic or Yogic practice is highlighted here?

The verse implies the primacy of pleasing Shiva through devotion and worship (Linga-pūjā, vrata, japa), which in Pāśupata framing leads to śubha-gati by Shiva’s grace rather than by mere effort alone.