कामप्रादुर्भावः — The Manifestation/Arising of Kāma
कंबुग्रीवो मीनकेतुः प्रांशुर्मकरवाहनः । पंचपुष्पायुधो वेगी पुष्पकोदंडमंडितः
kaṃbugrīvo mīnaketuḥ prāṃśurmakaravāhanaḥ | paṃcapuṣpāyudho vegī puṣpakodaṃḍamaṃḍitaḥ
គាត់មានកដូចសំបកខ្យង; ទង់របស់គាត់មាននិមិត្តសញ្ញាត្រី; គាត់ខ្ពស់ ហើយយានជំនិះគឺមகர (សត្វទឹកអាថ៌កំបាំង)។ ប្រដាប់ដោយព្រួញផ្កាប្រាំ រហ័សក្នុងចលនា និងតុបតែងដោយធ្នូផ្កា—ដូច្នេះហើយបានពិពណ៌នាព្រះកាម (ទេវតានៃក្តីប្រាថ្នា)។
Sūta Gosvāmī (narrating to the sages at Naimiṣāraṇya in the Rudra Saṃhitā frame)
Tattva Level: pasha
Offering: pushpa
The verse paints Kāma as attractive and swift, symbolizing the mind’s quick movement toward sense-objects. In a Śaiva Siddhānta reading, it highlights a key bondage (pāśa)—desire—that must be purified and transcended through devotion to Pati (Śiva) for liberation.
By contrasting Kāma’s flower-weaponed allure with Śiva’s steadfastness, the narrative supports Linga/Saguṇa-Śiva worship as a stabilizing refuge: devotion (bhakti) and disciplined contemplation redirect the mind from sensory enchantment to the auspicious form and presence of Śiva.
A practical takeaway is japa of the Pañcākṣarī mantra (Om Namaḥ Śivāya) with breath-awareness to steady the mind when desire surges; applying tripuṇḍra (bhasma) and maintaining sattvic discipline are supportive Śaiva practices for inner restraint.