Shloka 10

अग्नित्रय-पितृवंश-रुद्रसृष्टि-वैराग्योपदेशः

Devanagari script

वदामि पृथगध्यायसंस्थितं वस्तदूर्ध्वतः दाक्षायणी सती याता पार्श्वं रुद्रस्य पार्वती

Transliteration

vadāmi pṛthagadhyāyasaṃsthitaṃ vastadūrdhvataḥ dākṣāyaṇī satī yātā pārśvaṃ rudrasya pārvatī

Translation

ບັດນີ້ ຂ້ອຍຈະກ່າວຢ່າງແຍກຊັດ ດັ່ງທີ່ຈັດວາງໄວ້ໃນບົດອື່ນ ແລະໃນສິ່ງທີ່ຈະຕາມມາ: ດາກຊາຍະນີ ສະຕີ (Dākṣāyaṇī Satī) ໄດ້ໄປອີກຄັ້ງເຖິງຂ້າງກາຍຂອງ ຣຸດຣະ (Rudra) ແລະກາຍເປັນ ປາຣະວະຕີ (Pārvatī).

Word by Word

• वदामि: I speak/I declare

• पृथक्: separately, distinctly

• अध्याय-संस्थितम्: established/recorded in a chapter

• वस्तत्-ऊर्ध्वतः: thereafter, in what follows above/next

• दाक्षायणी: the daughter of Daksha

• सती: Satī (the virtuous one)

• याता: went, proceeded

• पार्श्वम्: side, presence

• रुद्रस्य: of Rudra (Shiva)

• पार्वती: Pārvatī (daughter of the mountain, Shiva’s consort)

Speaker

Suta

Characters & Entities

• Rudra
• Shiva
• Satī
• Dākṣāyaṇī
• Pārvatī
• Daksha

FAQs

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

It establishes the continuity of Śakti beside Rudra—showing that devotion to the Liṅga (Pati) is inseparable from honoring Śiva’s ever-present power (Śakti) who supports creation and worship.

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

By presenting Rudra as the abiding center to whom Satī returns as Pārvatī, the verse implies Śiva as Pati—the constant, unchanging Lord—while forms and narratives shift around him.

What ritualistic or Yogic practice is highlighted here?

The direct practice is not specified; the takeaway is the Shaiva Siddhānta emphasis that sādhana (including Pāśupata-oriented discipline) culminates in aligning the paśu (soul) with Pati through steadfast devotion supported by Śakti.