Shloka 36

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

Devanagari script

तया स रमते येन भगवान् वृषभध्वजः तेन मार्गेण मार्गस्व पत्न्या रत्यानया सह

Transliteration

tayā sa ramate yena bhagavān vṛṣabhadhvajaḥ tena mārgeṇa mārgasva patnyā ratyānayā saha

Translation

Ikutilah jalan yang sama, yang dengannya Tuhan Yang Mulia, Sang Pembawa Panji Lembu (Śiva), berkenan bersama-Nya; tempuhlah jalan itu bersama isterimu, Rati ini.

Word by Word

• तया (tayā): with her, through her

• सः (saḥ): he (the Lord)

• रमते (ramate): delights, revels, abides in bliss

• येन (yena): by which, through which (means/path)

• भगवान् (bhagavān): the Blessed Lord

• वृषभध्वजः (vṛṣabhadhvajaḥ): the Bull-bannered one (Śiva)

• तेन (tena): by that, with that

• मार्गेण (mārgeṇa): by the path/way

• मार्गस्व (mārgasva): proceed, follow, seek the path

• पत्न्या (patnyā): with (your) wife

• रत्यानया (ratyānayā): with this Rati

• सह (saha): together with

Speaker

Suta Goswami (narrating an embedded instruction within the Linga Purana’s Shaiva narrative)

Characters & Entities

• Shiva
• Rati

FAQs

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

It points to the “mārga” (way) aligned with Śiva’s own delight with Śakti—suggesting that right conduct and devotion (bhakti) oriented to Pati (Śiva) is the guiding principle behind worship and approach to the Liṅga.

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

Śiva is indicated as Bhagavān and Vṛṣabhadhvaja—Pati who is self-sufficient yet manifests bliss through Śakti; this frames Shiva-tattva as sovereign consciousness whose līlā includes the harmonious union of Śiva and Śakti.

What ritualistic or Yogic practice is highlighted here?

Rather than a specific rite, it emphasizes mārga-anusaraṇa—walking the Shaiva path: disciplined life with one’s spouse, devotion to Pati, and alignment with Śiva–Śakti harmony, a foundation for Pāśupata-oriented sādhana.