Shloka 21

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

पुनः शरवणं प्राप्य स्त्रीत्वं प्राप्तो भवाज्ञया सुद्युम्नो मानवः श्रीमान् सोमवंशप्रवृद्धये

Transliteration

punaḥ śaravaṇaṃ prāpya strītvaṃ prāpto bhavājñayā sudyumno mānavaḥ śrīmān somavaṃśapravṛddhaye

Translation

やがて再びシャラヴァナへ戻ると、光輝ある人王スディユムナは、バヴァ（シヴァ）の御命により女身を受け、ソーマ（月の王統）の繁栄のためにそうした。

Word by Word

• punaḥ: again

• śaravaṇam: Śaravaṇa (the sacred grove/forest)

• prāpya: having reached/attained

• strītvaṃ: the state of being a woman

• prāptaḥ: obtained/assumed

• bhava-ājñayā: by Bhava’s (Śiva’s) command

• sudyumnaḥ: Sudyumna (name of the king)

• mānavaḥ: the human (descendant of Manu)

• śrīmān: illustrious, fortunate

• soma-vaṃśa: the Lunar dynasty

• pravṛddhaye: for the growth/expansion

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Sudyumna
• Soma

FAQs

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

It highlights Śiva (Pati) as the supreme governor of dharma and destiny—showing that lineage, continuity, and worldly order unfold by His ājñā, a core attitude behind Linga-pūjā: surrendering outcomes to Mahādeva.

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

Śiva-tattva is shown as niyantṛ (the divine regulator): beyond bodily forms yet capable of directing transformations in embodied life, guiding the jīva (paśu) through changes that serve cosmic and dynastic purpose.

What ritualistic or Yogic practice is highlighted here?

The implied practice is Śiva-ājñā-śaraṇāgati (Pati-surrender): in Pāśupata orientation, the yogin accepts Śiva’s governance over body and circumstance as a means to loosen pāśa (bondage of ego and identification).