Shloka 35

Umāyāḥ Kriyāyoga-Rahasya

The Esoteric Teaching on Umā’s Kriyāyoga

Devanagari script

श्रीपराम्बाजगद्योनिं केवलं ये समाश्रिताः । ते मनुष्या न मन्तव्यास्साक्षाद्देवीगणाश्च ते

Transliteration

śrīparāmbājagadyoniṃ kevalaṃ ye samāśritāḥ | te manuṣyā na mantavyāssākṣāddevīgaṇāśca te

Translation

Those who take sole refuge in Śrī Parāmbā—the womb and source of the universe—should not be regarded as mere human beings; they are, in truth, directly the hosts of the Goddess.

Word by Word

• śrīparāmbā-jagadyonim: Śrī Parāmbā, the womb/source of the universe
• śrīparāmbā-jagadyonim: Karma (कर्म/Object)
• Type: Noun
• Root: śrī-parāmbā-jagat-yoni (प्रातिपदिक; components: śrī + parāmbā + jagat + yoni)
• Form: द्वितीया (2nd/Accusative), एकवचन (Singular), स्त्रीलिङ्ग (Feminine); षष्ठी-तत्पुरुषः (jagataḥ yoniḥ) with proper-name qualifier śrīparāmbā

• kevalam: only, exclusively
• kevalam: Kriyāviśeṣaṇa (क्रियाविशेषण/Adverbial modifier)
• Type: Indeclinable
• Root: kevala (प्रातिपदिक)
• Form: अव्ययीभावार्थे अव्ययवत् (adverbial use: 'only/merely')

• ye: who (those who)
• ye: Karta (कर्ता/Subject)
• Type: Noun
• Root: yad (यद् सर्वनाम)
• Form: प्रथमा (1st/Nominative), बहुवचन (Plural), पुंलिङ्ग (Masculine)

• samāśritāḥ: having taken refuge (in)
• samāśritāḥ: Karta (कर्ता/Subject qualifier)
• Type: Verb
• Root: sam-ā-śri (सम्+आ+श्रि धातु)
• Form: कृत्-प्रत्यय: क्त (past passive participle), प्रथमा (Nominative), बहुवचन (Plural), पुंलिङ्ग (Masculine); कर्मणि-भावः (having taken refuge)

• te: they
• te: Karta (कर्ता/Subject)
• Type: Noun
• Root: tad (तद् सर्वनाम)
• Form: प्रथमा (1st/Nominative), बहुवचन (Plural), पुंलिङ्ग (Masculine)

• manuṣyāḥ: humans
• manuṣyāḥ: Pratijñā/Predicate nominal (प्रत्यय/विधेय)
• Type: Noun
• Root: manuṣya (प्रातिपदिक)
• Form: प्रथमा (1st/Nominative), बहुवचन (Plural), पुंलिङ्ग (Masculine)

• na: not
• na: Pratiṣedha (प्रतिषेध/Negation)
• Type: Indeclinable
• Root: na (अव्यय)
• Form: निषेध-अव्यय (negation particle)

• mantavyāḥ: to be regarded (as)
• mantavyāḥ: Kriyā (क्रिया/Predicative obligation)
• Type: Verb
• Root: man (मन् धातु)
• Form: कृत्य-प्रत्यय: तव्यत् (gerundive/obligatory), प्रथमा (Nominative), बहुवचन (Plural), पुंलिङ्ग (Masculine); विधिलिङ्गार्थः (should be considered)

• sākṣāt: directly, manifestly
• sākṣāt: Kriyāviśeṣaṇa (क्रियाविशेषण/Adverbial modifier)
• Type: Indeclinable
• Root: sākṣāt (अव्यय)
• Form: निपात/अव्यय (particle: 'directly, in person')

• devīgaṇāḥ: groups/attendants of the Goddess
• devīgaṇāḥ: Pratijñā/Predicate nominal (विधेय)
• Type: Noun
• Root: devī-gaṇa (प्रातिपदिक; components: devī + gaṇa)
• Form: प्रथमा (1st/Nominative), बहुवचन (Plural), पुंलिङ्ग (Masculine); षष्ठी-तत्पुरुषः (devyāḥ gaṇāḥ)

• ca: and
• ca: Samuccaya (समुच्चय/Coordination)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: समुच्चय-अव्यय (conjunction)

• te: they
• te: Karta (कर्ता/Subject reiteration)
• Type: Noun
• Root: tad (तद् सर्वनाम)
• Form: प्रथमा (1st/Nominative), बहुवचन (Plural), पुंलिङ्ग (Masculine)

Speaker

Suta Goswami

Shaiva Theology

Tattva Level: pashu

Shiva Form: Sadāśiva

Jyotirlinga Context

Sthala Purana: No Jyotirliṅga setting; doctrinally identifies exclusive refuge (kevala-śaraṇāgati) in Parāmbā as transformative—devotees become ‘devīgaṇa’ (belonging to Devī’s retinue).

Significance: Supports a bhakti-identity shift: the devotee is ritually/socially reclassified as belonging to Devī’s gaṇa, implying protection, purity, and proximity to the divine court.

Mantra Metadata

Type: stotra

Shakti Dimension

Shakti Form: Lalitā

Role: liberating

Ritual Elements

Offering: pushpa

Characters & Entities

• Parvati

FAQs

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

It elevates single-minded surrender (śaraṇāgati) to Parāmbā as transformative: the devotee becomes sanctified by her grace and is seen as participating in her divine śakti rather than remaining bound to ordinary worldly identity.

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

In Shaiva understanding, Shiva and Śakti are inseparable; devotion to Parāmbā supports Saguna worship by grounding the devotee in divine grace. Such refuge complements Linga-upāsanā by emphasizing surrender and the living presence of Śiva-Śakti in worship.

What ritualistic or meditative practice is suggested here?

The verse points to exclusive refuge: daily japa of a Devi mantra (or Shiva–Shakti-centered practice), coupled with inward surrender and remembrance of Parāmbā as the universal source; this bhakti-oriented discipline is the practical takeaway.