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Shloka 21

नारीसन्देहभञ्जक-शम्भ्ववतारकथा

The Account of Śambhu’s Incarnation that Dispels Doubts Concerning Women

न जाने कस्य पुत्रोऽयमस्य ज्ञातात्र कोपि न । यतः पृच्छाम्यस्य जन्य जाता च करुणा मयि

na jāne kasya putro'yamasya jñātātra kopi na | yataḥ pṛcchāmyasya janya jātā ca karuṇā mayi

I do not know whose son this is, nor is there anyone here who recognizes him. Therefore I ask about his parentage—and compassion has arisen within me for him.

not
:
निषेध (negation)
TypeIndeclinable
Rootna (अव्यय)
Formनिषेध-निपात (negative particle)
जानेI know
जाने:
क्रिया (Verb)
TypeVerb
Rootज्ञा (धातु)
Formलट् (Present), उत्तमपुरुष (1st person), एकवचन (Singular), आत्मनेपद (Ātmanepada)
कस्यof whom
कस्य:
सम्बन्ध (possessive)
TypeNoun
Rootkim (सर्वनाम-प्रातिपदिक)
Formषष्ठी (Genitive/6th), एकवचन (Singular), पुल्लिङ्ग/नपुंसकलिङ्ग-सम्भव
पुत्रःson
पुत्रः:
कर्ता (Karta/subject complement)
TypeNoun
Rootपुत्र (प्रातिपदिक)
Formपुल्लिङ्ग (Masculine), प्रथमा (Nominative/1st), एकवचन (Singular)
अयम्this (one)
अयम्:
कर्ता (Karta/Subject)
TypeNoun
Rootidam (सर्वनाम-प्रातिपदिक)
Formपुल्लिङ्ग (Masculine), प्रथमा (Nominative/1st), एकवचन (Singular)
अस्यof him/this (his)
अस्य:
सम्बन्ध (possessive)
TypeNoun
Rootidam (सर्वनाम-प्रातिपदिक)
Formषष्ठी (Genitive/6th), एकवचन (Singular)
ज्ञाताknower/one who knows
ज्ञाता:
कर्ता (Karta)
TypeNoun
Rootज्ञातृ (प्रातिपदिक)
Formपुल्लिङ्ग (Masculine), प्रथमा (Nominative/1st), एकवचन (Singular)
अत्रhere
अत्र:
अधिकरण (Adhikaraṇa)
TypeIndeclinable
Rootatra (अव्यय)
Formदेशवाचक-अव्यय (adverb of place)
कःwho
कः:
कर्ता (Karta)
TypeNoun
Rootkim (सर्वनाम-प्रातिपदिक)
Formपुल्लिङ्ग (Masculine), प्रथमा (Nominative/1st), एकवचन (Singular)
अपिeven/any
अपि:
सम्बन्धसूचक (particle)
TypeIndeclinable
Rootapi (अव्यय)
Formनिपात (particle)
not
:
निषेध (negation)
TypeIndeclinable
Rootna (अव्यय)
Formनिषेध-निपात (negative particle)
यतःsince/because
यतः:
हेतु (Hetu/cause marker)
TypeIndeclinable
Rootyatas (अव्यय/सम्बन्ध-शब्द)
Formहेतुवाचक-अव्यय (causal/relative adverb: 'since/from which')
पृच्छामिI ask
पृच्छामि:
क्रिया (Verb)
TypeVerb
Rootप्रच्छ् (धातु)
Formलट् (Present), उत्तमपुरुष (1st person), एकवचन (Singular), परस्मैपद (Parasmaipada)
अस्यof him/this (his)
अस्य:
सम्बन्ध (possessive)
TypeNoun
Rootidam (सर्वनाम-प्रातिपदिक)
Formषष्ठी (Genitive/6th), एकवचन (Singular)
जन्यbirth/origin (lineage)
जन्य:
कर्म (Karma/Object)
TypeNoun
Rootजन्य (प्रातिपदिक)
Formनपुंसकलिङ्ग (Neuter), प्रथमा/द्वितीया (Nom./Acc.), एकवचन (Singular)
जाताarisen/produced
जाता:
क्रियाविशेषण/विधेय (predicate participle)
TypeVerb
Rootजन् (धातु) + त (कृत्-प्रत्यय)
Formक्त (past passive participle), स्त्रीलिङ्ग (Feminine), प्रथमा (Nominative), एकवचन (Singular)
and
:
समुच्चय (coordination)
TypeIndeclinable
Rootca (अव्यय)
Formसमुच्चय-निपात (conjunction)
करुणाcompassion
करुणा:
कर्ता (Karta/Subject)
TypeNoun
Rootकरुणा (प्रातिपदिक)
Formस्त्रीलिङ्ग (Feminine), प्रथमा (Nominative/1st), एकवचन (Singular)
मयिin me/toward me
मयि:
अधिकरण (Adhikaraṇa/locative)
TypeNoun
Rootअस्मद् (सर्वनाम-प्रातिपदिक)
Formसप्तमी (Locative/7th), एकवचन (Singular)

Suta Goswami (narrating the account within Śatarudrasaṃhitā)

Tattva Level: pashu

Significance: Compassion (karuṇā) is framed as the human doorway to grace; in Śaiva Siddhānta, such softening of the heart prepares receptivity to Śiva’s anugraha.

Shakti Form: Pārvatī

Role: nurturing

S
Shiva

FAQs

The verse highlights dharmic sensitivity: when one encounters an unknown, possibly helpless being, the right response is inquiry guided by karuṇā (compassion). In a Shaiva Siddhanta lens, compassion is a purifier of mala (impurity) and aligns the soul (paśu) toward Shiva’s grace (anugraha).

Saguna Shiva is worshiped as the compassionate Lord who responds to sincerity and humility. This verse models the devotee’s inner posture—gentle inquiry and empathy—which is foundational for fruitful Linga worship, where devotion is expressed through purity of intention rather than mere ritual display.

A practical takeaway is to pair japa of the Panchakshara (Om Namaḥ Śivāya) with a vow of compassion—helping the distressed, speaking truth gently, and offering simple charity—especially on Mahāśivarātri or Mondays, as an outward sign of inner bhakti.