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

Solo—acompañado únicamente por su esposa—fue a la ribera del Narmadā. Al llegar al monte Ṛkṣavat, abandonado por los demás, allí moró.

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.