Shloka 42

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

Devanagari script

रत्याः प्रलापमाकर्ण्य देवदेवो वृषध्वजः कृपया परया प्राह कामपत्नीं निरीक्ष्य च

Transliteration

ratyāḥ pralāpamākarṇya devadevo vṛṣadhvajaḥ kṛpayā parayā prāha kāmapatnīṃ nirīkṣya ca

Translation

രതിയുടെ വിലാപം കേട്ട് ദേവദേവനായ വൃഷധ്വജൻ ശിവൻ, കാമപത്നിയെ നോക്കി പരമകരുണയോടെ അവളോട് അരുളിച്ചെയ്തു।

Word by Word

• रत्याः (ratyāḥ): of Rati

• प्रलापम् (pralāpam): lamentation, sorrowful speech

• आकर्ण्य (ākarṇya): having heard

• देवदेवः (devadevaḥ): the God of gods

• वृषध्वजः (vṛṣadhvajaḥ): he whose banner is the bull (Shiva)

• कृपया (kṛpayā): with compassion

• परया (parayā): supreme, highest

• प्राह (prāha): spoke, said

• कामपत्नीम् (kāmapatnīm): the wife of Kāma

• निरीक्ष्य (nirīkṣya): having looked at, regarding

• च (ca): and

Speaker

Suta Goswami (narrating; the verse reports Shiva speaking next)

Characters & Entities

• Shiva
• Rati
• Kama

FAQs

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

It frames Shiva as Devadeva and Vṛṣadhvaja who responds to a devotee’s anguish with karuṇā (supreme compassion), reinforcing that Linga-bhakti is sustained by Shiva’s grace (anugraha) toward the pashu seeking refuge.

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

Shiva appears as Pati—the sovereign Lord—yet tender and accessible: hearing the cry of the afflicted, he turns his awareness toward the devotee and initiates guidance, showing that Shiva-tattva is both transcendent lordship and immanent compassion.

What ritualistic or Yogic practice is highlighted here?

The implied practice is śaraṇāgati (taking refuge) and śravaṇa (hearing/receiving divine instruction): lament turns into receptivity, a key movement in Pāśupata orientation where bondage (pāśa) begins to loosen through the Lord’s compassionate response.