Shloka 50

Devanagari script

प्रास्थाप्योथ मया कश्चिच्छंभोर्निकटमंजसा । नैतद्योग्यं निगृह्णीयाद्यद्येवं विफलार्दना

Transliteration

prāsthāpyotha mayā kaścicchaṃbhornikaṭamaṃjasā | naitadyogyaṃ nigṛhṇīyādyadyevaṃ viphalārdanā

Translation

Then I shall swiftly send someone near Śambhu. Yet one who is unfit should not take up this task; done in such a way, the effort becomes fruitless and brings affliction.

Word by Word

• प्रास्थाप्य: having dispatched/sent forth
• प्रास्थाप्य: Kriyāviśeṣaṇa (क्रियाविशेषण; adverbial participle)
• Type: Verb
• Root: प्र-स्था (धातु) + णिच् (causative) → प्रस्थाप्य (कृदन्त)
• Form: Absolutive/Gerund (क्त्वान्त/ल्यप्-प्रत्यय), from causative; ‘having caused to set forth/dispatch’

• उथ: then/and then
• उथ: Sambandha (सम्बन्ध; discourse particle)
• Type: Indeclinable
• Root: उथ (अव्यय)
• Form: Particle (निपात) indicating sequence/then

• मया: by me
• मया: Karaṇa (करण; instrument/agentive means)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: Pronoun; Instrumental (3rd/तृतीया), Singular (एकवचन)

• कश्चित्: someone
• कश्चित्: Karta (कर्ता; subject)
• Type: Noun
• Root: क (सर्वनाम-प्रातिपदिक) + चित् (अव्यय-प्रत्यय)
• Form: Indefinite pronoun; Masculine, Nominative (1st/प्रथमा), Singular

• शंभोः: of Śambhu (Śiva)
• शंभोः: Sambandha (सम्बन्ध; genitival relation)
• Type: Noun
• Root: शंभु (प्रातिपदिक)
• Form: Masculine; Genitive (6th/षष्ठी), Singular

• निकटम्: near (to the vicinity)
• निकटम्: Adhikaraṇa (अधिकरण; locus/goal as ‘near’)
• Type: Noun
• Root: निकट (प्रातिपदिक)
• Form: Neuter; Accusative (2nd/द्वितीया), Singular; used adverbially with गमन/स्थापन sense

• अंजसा: directly/easily
• अंजसा: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Indeclinable
• Root: अंजसा (अव्यय/निपात)
• Form: Adverb (क्रियाविशेषण) meaning ‘straight/quickly/easily’

• न: not
• न: Pratiṣedha (प्रतिषेध)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: Negation particle (निषेध)

• एतत्: this
• एतत्: Karta (कर्ता; subject—‘this’)
• Type: Noun
• Root: एतद् (सर्वनाम-प्रातिपदिक)
• Form: Demonstrative pronoun; Neuter, Nominative (1st/प्रथमा) or Accusative (2nd/द्वितीया), Singular; here with ‘योग्यम्’ as subject-predicate

• योग्यम्: fit/proper
• योग्यम्: Viśeṣaṇa (विशेषण; predicate)
• Type: Adjective
• Root: योग्य (प्रातिपदिक)
• Form: Neuter; Nominative (1st/प्रथमा), Singular; predicate adjective

• निगृह्णीयात्: should restrain/hold back
• निगृह्णीयात्: Kriyā (क्रिया; verbal action)
• Type: Verb
• Root: नि-ग्रह् (धातु)
• Form: Optative (विधिलिङ्), Parasmaipada; 3rd Person (प्रथमपुरुष), Singular; ‘should restrain/should seize’

• यदि: if
• यदि: Hetu/Śarta (हेतु/शर्त; condition marker)
• Type: Indeclinable
• Root: यदि (अव्यय)
• Form: Conditional conjunction (सम्बन्धबोधक अव्यय)

• एवम्: thus
• एवम्: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Indeclinable
• Root: एवम् (अव्यय)
• Form: Adverb (क्रियाविशेषण) ‘thus/in this way’

• विफल-अर्दना: O futile-striver / O one whose effort is fruitless
• विफल-अर्दना: Sambodhana (सम्बोधन; address)
• Type: Noun
• Root: विफल (प्रातिपदिक) + अर्दना (प्रातिपदिक)
• Form: Feminine; Vocative (8th/सम्बोधन), Singular; Tatpuruṣa: ‘विफलस्य अर्दना’ = ‘one whose effort is fruitless/whose torment is futile’ (address)

Speaker

Sati (inferred from Satīkhaṇḍa narrative context)

Shaiva Theology

Tattva Level: pashu

Shiva Form: Sadāśiva

Shakti Dimension

Shakti Form: Satī

Role: teaching

Characters & Entities

• Shiva

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It emphasizes adhikāra (inner and outer fitness) in approaching Śiva: actions done without proper qualification, humility, and right intent become fruitless and may lead to suffering rather than spiritual merit.

How does this verse relate to the worship of the Linga or Saguna Shiva?

Approaching Śambhu (Saguna Śiva) requires reverence and preparedness; worship—whether of the Liṅga or the personal form—should be performed by one who follows dharma and proper discipline, otherwise the act loses its intended spiritual fruit.

What ritualistic or meditative practice is suggested here?

The takeaway is to practice worship with eligibility and steadiness—begin with disciplined devotion such as japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) and pure conduct, rather than impulsive or improperly undertaken actions.