Shloka 39

क्षुपदधीचिसंवादः — शिलादतपः, वरसीमा, मेघवाहनकल्पे त्रिदेवसमागमः

Devanagari script

तौ तं तुष्टुवतुश्चैव शर्वमुग्रं कपर्दिनम् प्रणेमतुश् च वरदं बहुमानेन दूरतः

Transliteration

tau taṃ tuṣṭuvatuścaiva śarvamugraṃ kapardinam praṇematuś ca varadaṃ bahumānena dūrataḥ

Translation

そこで二神は、猛きシャルヴァ――結髪を戴く主カパルディン――を讃嘆し、尊ぶべき距離より、授願の主に深い敬虔をもって礼拝し、ひれ伏した。

Word by Word

• तौ: the two

• तम्: him

• तुष्टुवतुः: praised

• च एव: and indeed

• शर्वम्: Śarva (Shiva, the auspicious destroyer)

• उग्रम्: fierce/terrible (in subduing pāśas)

• कपर्दिनम्: the matted-haired one

• प्रणेमतुः: bowed/prostrated

• च: and

• वरदम्: giver of boons

• बहुमानेन: with great honor/reverence

• दूरतः: from a distance

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It models the core approach to Linga-centered devotion: stuti (praise) followed by namaskāra (reverent bowing) to Shiva as Varada—acknowledging Him as Pati, the gracious Lord who grants both worldly boons and the grace that loosens pāśa (bondage).

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

Shiva is addressed as Śarva and Ugra—terrible to ignorance and bondage—yet simultaneously Varada, the compassionate giver of grace. This pairing reflects Shiva-tattva as both the transcendent controller who dissolves impurity and the immanent Lord who bestows anugraha (saving grace) upon the paśu (soul).

What ritualistic or Yogic practice is highlighted here?

The verse highlights stuti and praṇāma performed with maryādā (reverent restraint), suggesting disciplined bhakti as a limb supportive of Pāśupata-oriented practice—humility, controlled approach, and surrender before seeking Shiva’s grace.