Shloka 11

अग्नित्रय-पितृवंश-रुद्रसृष्टि-वैराग्योपदेशः

Devanagari script

पश्चाद्दक्षं विनिन्द्यैषा पतिं लेभे भवं तथा तां ध्यात्वा व्यसृजद्रुद्रान् अनेकान्नीललोहितः

Transliteration

paścāddakṣaṃ vinindyaiṣā patiṃ lebhe bhavaṃ tathā tāṃ dhyātvā vyasṛjadrudrān anekānnīlalohitaḥ

Translation

その後、彼女はダクシャ（Dakṣa）を非難し、バヴァ（Bhava、シヴァ）を主君にして夫とした。彼女を念じて、深き青と燃える赤の相を帯びるニーラローヒタ（Nīlalohita）なるルドラは、多くのルドラを流出せしめた。

Word by Word

• पश्चात्: thereafter

• दक्षं: Dakṣa

• विनिन्द्य: having censured/blamed

• एषा: she (Satī/Umā in the narrative continuity)

• पतिं: husband, lord (pati)

• लेभे: obtained, took

• भवं: Bhava (Śiva)

• तथा: thus/also

• तां: her

• ध्यात्वा: having meditated upon

• व्यसृजत्: emitted/created/sent forth

• रुद्रान्: Rudras

• अनेकान्: many

• नीललोहितः: Nīlalohita (an epithet of Rudra/Śiva)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Daksha
• Shiva
• Bhava
• Rudra
• Nilalohita

FAQs

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

It frames Śiva as Pati (the supreme Lord) whose śakti manifests as multiple Rudra powers—an idea that underlies Linga worship as devotion to the single Lord who pervades many forms and functions.

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

Śiva-tattva is shown as Bhava/Nīlalohita: the transcendent Pati who, by mere meditation, projects many Rudras—indicating sovereign, effortless causality beyond bondage (pāśa).

What ritualistic or Yogic practice is highlighted here?

The verse highlights dhyāna (contemplative meditation) as a generative Shaiva power; in Pāśupata-oriented reading, dhyāna on Pati is a core means to loosen pāśa for the paśu (bound soul).