Shloka 2

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

Devanagari script

सूत उवाच सा मेनातनुम् आश्रित्य स्वेच्छयैव वराङ्गना तदा हैमवती जज्ञे तपसा च द्विजोत्तमाः

Transliteration

sūta uvāca sā menātanum āśritya svecchayaiva varāṅganā tadā haimavatī jajñe tapasā ca dvijottamāḥ

Translation

Sūta berkata: Wahai yang terbaik di antara para dwija, wanita mulia itu—atas kehendaknya sendiri—bernaung dalam raga Menā; lalu, oleh daya tapa, ia lahir sebagai Haimavatī (Pārvatī).

Word by Word

• sūta uvāca: Sūta said

• sā: she (the divine lady/Śakti)

• menā-tanum: Menā’s body

• āśritya: having taken refuge/entered

• svecchayā eva: by her own will indeed

• varāṅganā: the excellent/noble woman

• tadā: then

• haimavatī: Haimavatī (Pārvatī, born of Himavān)

• jajñe: was born

• tapasā: through austerity, by tapas

• ca: and

• dvija-uttamāḥ: O best of the twice-born (address to sages)

Speaker

Suta

Characters & Entities

• Suta
• Menā
• Haimavatī (Pārvatī)
• Himavān

FAQs

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

It establishes Śakti’s deliberate descent through Menā, showing that divine manifestation is willed and purposeful—preparing the world for Shiva–Śakti’s sacred work that culminates in Linga-centered devotion and cosmic restoration.

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

By highlighting Śakti’s self-willed embodiment and birth through tapas, the verse implies Shiva-tattva as Pati (the Supreme Lord) whose power (Śakti) manifests intentionally to liberate pashus (souls) from pāśa (bondage) through grace and right order (dharma).

What ritualistic or Yogic practice is highlighted here?

Tapas (austerity) is central—indicating disciplined yogic heat and vow-based practice as a means for divine outcomes, aligning with Shaiva ideals that inner purification supports grace and the unfolding of Shiva’s salvific plan.