Shloka 25

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

Devanagari script

जाने वो ऽर्तिं सुरेन्द्राणां तथापि शृणु सांप्रतम् विनिन्द्य दक्षं या देवी सती रुद्राङ्गसंभवा

Transliteration

jāne vo 'rtiṃ surendrāṇāṃ tathāpi śṛṇu sāṃpratam vinindya dakṣaṃ yā devī satī rudrāṅgasaṃbhavā

Translation

โอ้เหล่าเทวราช ข้ารู้ความทุกข์ของท่านทั้งหลาย; แต่จงฟังถ้อยคำของข้าในบัดนี้ เทวีสตี—ผู้บังเกิดจากองค์แห่งรุทระเอง—ได้ตำหนิดักษะและประกาศสัจจะแห่งตัตตวะพระศิวะ।

Word by Word

• jāne: I know

• vaḥ: your

• ārtiṃ: distress, affliction

• surendrāṇām: of the Indras among the Devas / of the lords of the gods

• tathāpi: even so, nevertheless

• śṛṇu: listen

• sāṃpratam: now, at present

• vinindya: having censured, reproached

• dakṣam: Dakṣa

• yā: who

• devī: the Goddess

• satī: Satī

• rudrāṅga-saṃbhavā: born from Rudra’s body/being, arising from Rudra’s essence

Speaker

Suta Goswami (narrating Sati’s episode within the Linga Purana discourse)

Characters & Entities

• Sati
• Rudra (Shiva)
• Daksha
• Devas (Surendras)

FAQs

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

It frames the Daksha narrative as a lesson against deva-pride and ritualism devoid of devotion to Pati (Śiva), reinforcing that true worship culminates in reverence to Śiva-tattva, the source of all sacred forms including the Liṅga.

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

By calling Satī “rudrāṅga-saṃbhavā,” it indicates Śiva as the ontological ground (Pati) from whom Śakti manifests, implying Śiva’s primacy beyond the Devas and their temporary powers.

What ritualistic or Yogic practice is highlighted here?

The verse implicitly critiques yajña performed with disrespect toward Śiva; the takeaway aligns with Pāśupata orientation—inner humility and devotion to Pati as essential, not mere external rite.