Shloka 7

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

संताडयामास रुषा पादमुद्यम्य दक्षिणम् यमेन ताडिता सा तु छाया वै दुःखिताभवत्

Transliteration

saṃtāḍayāmāsa ruṣā pādamudyamya dakṣiṇam yamena tāḍitā sā tu chāyā vai duḥkhitābhavat

Translation

Dibangkitkan oleh amarah, Yama mengangkat kaki kanannya lalu menghentak; apabila Chāyā (rupa-bayang) dipukul oleh Yama, dia pun benar-benar menjadi dukacita.

Word by Word

• संताडयामास: struck/beat

• रुषा: in anger

• पादम्: foot

• उद्यम्य: having lifted/raised

• दक्षिणम्: right (side/right foot)

• यमेन: by Yama

• ताडिता: struck/beaten

• सा: she

• तु: indeed/but

• छाया: Chāyā (shadow-form)

• वै: certainly/indeed

• दुःखिता: distressed/sorrowful

• अभवत्: became

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Yama
• Chaya

FAQs

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

Though not a direct linga-puja instruction, the verse reinforces the Shaiva ethical frame: the Pashu (bound soul) suffers under Pāśa (karmic consequences). Linga worship is presented across the Purana as the means to purify anger and action, aligning the devotee with Pati (Shiva) beyond karmic compulsion.

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

By contrast: Yama’s anger and the resulting sorrow show the realm of karmic governance, whereas Shiva-tattva in Shaiva Siddhanta is the transcendent Pati—unbound, compassionate, and the liberator from Pāśa. The narrative highlights what Shiva frees the soul from.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line, but the takeaway aligns with Pāśupata discipline: restraint of krodha (anger) and mindful action, since violent impulse binds the Pashu deeper in suffering—purified through Shiva-bhakti, japa, and regulated conduct.