Shloka 33

शिवार्चनविधिः — देवतानां पाशुपतव्रतप्राप्तिः तथा पशुपाशविमोक्षणम् (अध्याय ८०)

Devanagari script

प्रफुल्लांबुजवृन्दाद्यैस् तथा द्विजवरैरपि रुद्रस्त्रीगणसंकीर्णैर् जलक्रीडारतैस् तथा

Transliteration

praphullāṃbujavṛndādyais tathā dvijavarairapi rudrastrīgaṇasaṃkīrṇair jalakrīḍāratais tathā

Translation

That divine place was graced by clusters of fully blossomed lotuses, and also by eminent twice-born sages; it was filled with Rudra’s women and gaṇas, all delighting in sportive play in the waters.

Word by Word

• प्रफुल्ल (praphulla): fully blossomed

• अम्बुज (ambuja): lotus

• वृन्द (vṛnda): multitude/cluster

• आद्यैः (ādyaiḥ): and the like/and others

• तथा (tathā): likewise/also

• द्विजवरैः (dvijavaraiḥ): by excellent twice-born (Brahmin sages)

• अपि (api): also

• रुद्र (rudra): of Rudra/Shiva

• स्त्रीगण (strīgaṇa): groups of women

• संकीर्णैः (saṃkīrṇaiḥ): crowded/filled with

• जल (jala): water

• क्रीडा (krīḍā): play/sport

• रतैः (rataiḥ): engaged/delighting

• तथा (tathā): and so/also

Speaker

Suta Goswami

Characters & Entities

• Rudra
• Shiva
• Rudra-gaṇas
• Dvija (Brahmin sages)

FAQs

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

It establishes the sacred atmosphere around Rudra—where purity (lotuses), Vedic authority (dvija sages), and Shiva’s gaṇas converge—supporting the idea that Linga-pūjā is best performed in a sanctified space infused with Shiva’s presence (Pati).

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

Shiva appears as Rudra who is both transcendent Lord (Pati) and immanent in auspicious līlā—his presence naturally gathers sages and gaṇas, showing that bondage (pāśa) loosens when the pashu (soul) turns toward his divine field of awareness.

What ritualistic or Yogic practice is highlighted here?

While not prescribing a formal rite, it highlights tīrtha-sevā and contemplative witnessing of Shiva-līlā—an aid to Pāśupata orientation where the pashu cultivates devotion and inner detachment in the Lord’s sanctified domain.