Shloka 37

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

Devanagari script

सो ऽपि तुष्टो महादेवः प्रदास्यति शुभां गतिम् विप्रयुक्तस्तया पूर्वं लब्ध्वा तां गिरिजामुमाम्

Transliteration

so 'pi tuṣṭo mahādevaḥ pradāsyati śubhāṃ gatim viprayuktastayā pūrvaṃ labdhvā tāṃ girijāmumām

Translation

มหาเทพองค์นั้นก็จะทรงพอพระทัยและประทานคติอันเป็นมงคล เพราะก่อนนั้นพระองค์เคยพลัดพรากจากนาง แล้วจึงได้คีริชา อุมา กลับคืนมาอีกครั้ง

Word by Word

• saḥ api: he also

• tuṣṭaḥ: pleased, satisfied

• mahādevaḥ: Lord Mahādeva (Śiva)

• pradāsyati: will bestow, will grant

• śubhām: auspicious, beneficent

• gatim: course/state/destination (spiritual attainment)

• viprayuktaḥ: separated, parted

• tayā: from/with her (Umā)

• pūrvam: formerly, earlier

• labdhvā: having obtained, having regained

• tām: her

• girijām: Girijā (daughter of the mountain, Pārvatī)

• umām: Umā (Pārvatī, Śakti).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Parvati
• Mahadeva
• Giri (Himalaya)

FAQs

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

It frames Shiva’s core function in Linga-bhakti as anugraha (grace): when Mahadeva is pleased, he grants śubha-gati—an auspicious spiritual attainment that culminates in release of the pashu from pāśa.

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

Shiva-tattva is shown as both relational and transcendent: the Pati who becomes ‘pleased’ (tuṣṭa) and bestows gati, while also being inseparable in principle from Śakti (Umā/Girijā), whose reunion signifies cosmic wholeness.

What ritualistic or Yogic practice is highlighted here?

The verse implies the primacy of pleasing Shiva through devotion and worship (Linga-pūjā, vrata, japa), which in Pāśupata framing leads to śubha-gati by Shiva’s grace rather than by mere effort alone.