Shloka 42

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

Devanagari script

रत्याः प्रलापमाकर्ण्य देवदेवो वृषध्वजः कृपया परया प्राह कामपत्नीं निरीक्ष्य च

Transliteration

ratyāḥ pralāpamākarṇya devadevo vṛṣadhvajaḥ kṛpayā parayā prāha kāmapatnīṃ nirīkṣya ca

Translation

Als der Gott der Götter, Śiva mit dem Stierbanner (Vṛṣadhvaja), Ratis Klage vernahm, blickte er auf Kāmas Gemahlin und sprach, von höchstem Mitgefühl bewegt, zu ihr.

Word by Word

• रत्याः (ratyāḥ): of Rati

• प्रलापम् (pralāpam): lamentation, sorrowful speech

• आकर्ण्य (ākarṇya): having heard

• देवदेवः (devadevaḥ): the God of gods

• वृषध्वजः (vṛṣadhvajaḥ): he whose banner is the bull (Shiva)

• कृपया (kṛpayā): with compassion

• परया (parayā): supreme, highest

• प्राह (prāha): spoke, said

• कामपत्नीम् (kāmapatnīm): the wife of Kāma

• निरीक्ष्य (nirīkṣya): having looked at, regarding

• च (ca): and

Speaker

Suta Goswami (narrating; the verse reports Shiva speaking next)

Characters & Entities

• Shiva
• Rati
• Kama

FAQs

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

It frames Shiva as Devadeva and Vṛṣadhvaja who responds to a devotee’s anguish with karuṇā (supreme compassion), reinforcing that Linga-bhakti is sustained by Shiva’s grace (anugraha) toward the pashu seeking refuge.

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

Shiva appears as Pati—the sovereign Lord—yet tender and accessible: hearing the cry of the afflicted, he turns his awareness toward the devotee and initiates guidance, showing that Shiva-tattva is both transcendent lordship and immanent compassion.

What ritualistic or Yogic practice is highlighted here?

The implied practice is śaraṇāgati (taking refuge) and śravaṇa (hearing/receiving divine instruction): lament turns into receptivity, a key movement in Pāśupata orientation where bondage (pāśa) begins to loosen through the Lord’s compassionate response.