Shloka 29

Adhyaya 59 — सूर्याद्यभिषेककथनम्

Surya and Related Abhisheka/ Cosmological Determinations

Devanagari script

मनुष्यानौषधेनेह स्वधया च पितॄनपि अमृतेन सुरान् सर्वांस् तिसृभिस् तर्पयत्यसौ

Transliteration

manuṣyānauṣadheneha svadhayā ca pitṝnapi amṛtena surān sarvāṃs tisṛbhis tarpayatyasau

Translation

هنا يُرضي البشرَ بالأعشاب الدوائية، ويُرضي الپِتْرِ (الأسلاف) بقُربانٍ يُسمّى سفَدها (svadhā)، ويُرضي جميع الديڤا بالأمريتا، رحيق الخلود. وهكذا، بهذه الوسائل الثلاث يُتمّ الرضا لطبقاتٍ ثلاث.

Word by Word

• मनुष्यान् (manuṣyān): human beings

• औषधेन (auṣadhena): by herbs/medicinal plants

• इह (iha): here (in this world/rite)

• स्वधया (svadhayā): by svadhā (ancestral oblation)

• च (ca): and

• पितॄन् (pitṝn): the ancestors

• अपि (api): also

• अमृतेन (amṛtena): by nectar/ambrosia

• सुरान् (surān): the Devas

• सर्वान् (sarvān): all

• तिसृभिः (tisṛbhiḥ): by the three (means)

• तर्पयति (tarpayati): satisfies, gratifies

• असौ (asau): that person/he (the performer).

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Devas
• Pitrs
• Manushyas

FAQs

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

It frames Shiva-oriented ritual life as sustaining the three realms of obligation—humans, ancestors, and Devas—through appropriate offerings, aligning Linga-puja with dharma and cosmic balance.

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

By implying a threefold harmony upheld through sacred acts, it points to Shiva as Pati—the Lord who integrates and fulfills devas, pitrs, and embodied beings, enabling order that supports the pashu’s path beyond pasha.

What ritualistic or Yogic practice is highlighted here?

Tarpana (ritual satisfaction/offerings): herbs for humans, svadhā for ancestors, and amṛta-like offerings for Devas—presented as a disciplined dharmic practice supportive of Shaiva sadhana.