Shloka 36

यदुवंश-प्रवचनम्: हैहय-क्रोष्टु-वंशविस्तारः (कृतवीर्यार्जुनादि, ज्यामघ-विदर्भ-शात्वत-पर्यन्तम्)

Devanagari script

नर्मदातीरमेकाकी केवलं भार्यया युतः ऋक्षवन्तं गिरिं गत्वा त्यक्तमन्यैरुवास सः

Transliteration

narmadātīramekākī kevalaṃ bhāryayā yutaḥ ṛkṣavantaṃ giriṃ gatvā tyaktamanyairuvāsa saḥ

Translation

مضى وحيدًا—لا يصحبه إلا زوجته—إلى ضفة نهر نَرْمَدَا. ولما بلغ جبل رِكْشَفَت، وقد هجره الآخرون، أقام هناك.

Word by Word

• नर्मदातीरम्: on the bank of the Narmadā

• एकाकी: alone, solitary

• केवलम्: only, merely

• भार्यया: with (his) wife

• युतः: joined, accompanied

• ऋक्षवन्तम्: (to) Ṛkṣavat (mountain)

• गिरिम्: mountain

• गत्वा: having gone

• त्यक्तम्: forsaken, abandoned

• अन्यैः: by others

• उवास: lived, stayed

• सः: he

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Narmada
• Rikshavat

FAQs

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

It frames the Shaiva pattern of approaching a tirtha in solitude and restraint—conditions considered supportive for Linga-upasana, where the pashu (soul) turns inward from pasha (worldly ties) toward Pati (Shiva).

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

By highlighting abandonment and solitary dwelling at a sacred place, the verse implies Shiva-tattva as the inner refuge beyond social support—Pati as the sole shelter when all external supports fall away.

What ritualistic or Yogic practice is highlighted here?

A tapas-oriented, tirtha-based discipline aligned with Pashupata sensibilities: living simply, embracing solitude, and residing in sacred geography to intensify japa, dhyana, and Linga-puja.