Shloka 29

मदनदाहः — पार्वतीतपः, स्वयंवरलीला, देवस्तम्भनं, दिव्यचक्षुर्दानम्

Devanagari script

उत्सङ्गतलसंसुप्तो बभूव भगवान्भवः अथ दृष्ट्वा शिशुं देवास् तस्या उत्संगवर्त्तिनम्

Transliteration

utsaṅgatalasaṃsupto babhūva bhagavānbhavaḥ atha dṛṣṭvā śiśuṃ devās tasyā utsaṃgavarttinam

Translation

Le Seigneur Bhava (Śiva) dormit profondément sur ses genoux. Alors les Devas, voyant l’enfant reposant dans son étreinte, furent saisis d’émerveillement—reconnaissant le Pati caché : par sa propre māyā il apparaît comme un nourrisson, tout en demeurant le Seigneur suprême qui délie les pāśa retenant les paśu.

Word by Word

• उत्सङ्ग-तल: the surface of the lap

• संसुप्तः: sound asleep

• बभूव: became/was

• भगवान्: the Blessed Lord

• भवः: Bhava (Śiva)

• अथ: then

• दृष्ट्वा: having seen

• शिशुम्: the infant/child

• देवाः: the gods (Devas)

• तस्याः: of her

• उत्सङ्ग-वर्त्तिनम्: situated/resting in (her) lap

Speaker

Suta Goswami (narrating the episode to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Devas

FAQs

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

It frames Śiva as the transcendent Pati who can appear in immanent, approachable forms (even as a child), which supports the Purāṇic logic of worshipping the formless through the Linga as a merciful, accessible upāya.

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

Śiva-tattva is shown as simultaneously supreme and concealed: Bhava remains the Lord, yet manifests through līlā as an infant, indicating His freedom (svātantrya) and His role as liberator who cuts the pāśas binding the paśu.

What ritualistic or Yogic practice is highlighted here?

The verse primarily highlights contemplative recognition (jñāna-darśana): seeing the divine presence hidden in ordinary appearance—an attitude aligned with Pāśupata orientation toward perceiving Pati everywhere, which later matures into disciplined worship and yoga.