Previous Verse
Next Verse

Shloka 34

The Māhātmya of Someśvara and Related Liṅgas: The Liberation-Field of Triveṇī and the Śālagrāma Sacred Landscape

मम त्वमपरा मूर्तिः ख्याता जलमयी शिवा ॥ शिवशक्तिविभेदेन आवामेकत्रसंस्थितौ ॥

mama tvam aparā mūrtiḥ khyātā jalamayī śivā || śivaśakti-vibhedena āvām ekatrasaṁsthitau

तुम मेरी दूसरी मूर्ति हो, जलमयी शिवा के रूप में प्रसिद्ध। शिव और शक्ति के भेद से हम दोनों एक ही स्थान में स्थित हैं।

mamamy
mama:
Sambandha (सम्बन्ध/Genitive relation)
TypeNoun
Rootasmad (सर्वनाम-प्रातिपदिक)
FormPronoun, Genitive (6th/षष्ठी), Singular (एकवचन)
tvamyou
tvam:
Karta (कर्ता/Subject)
TypeNoun
Roottvad (सर्वनाम-प्रातिपदिक)
FormPronoun, Nominative (1st/प्रथमा), Singular (एकवचन)
aparāother, second
aparā:
Viśeṣaṇa (विशेषण/Qualifier of mūrtiḥ)
TypeAdjective
Rootapara (प्रातिपदिक)
FormFeminine (स्त्रीलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन)
mūrtiḥform, embodiment
mūrtiḥ:
Karta (कर्ता/Subject complement)
TypeNoun
Rootmūrti (प्रातिपदिक)
FormFeminine (स्त्रीलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन)
khyātāknown, famed
khyātā:
Kriyā (क्रिया/Predicate; ‘is known’)
TypeVerb
Rootkhyā (धातु) + kta (कृत्-प्रत्यय)
FormPast passive participle (क्त/PPP) used adjectivally, Feminine (स्त्रीलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन)
jalamayīmade of water
jalamayī:
Viśeṣaṇa (विशेषण/Qualifier of mūrtiḥ)
TypeAdjective
Rootjala + maya (प्रातिपदिक)
FormFeminine (स्त्रीलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन); tatpuruṣa: “jalasya mayī” (consisting of water)
śivāŚivā (Pārvatī)
śivā:
Karta (कर्ता/Apposition to tvam)
TypeNoun
Rootśivā (प्रातिपदिक)
FormFeminine (स्त्रीलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन)
śivaśakti-vibhedenaby the distinction of Śiva and Śakti
śivaśakti-vibhedena:
Hetu (हेतु/Cause/Means)
TypeNoun
Rootśiva + śakti + vibheda (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Instrumental (3rd/तृतीया), Singular (एकवचन); tatpuruṣa: “śiva-śakti” (Śiva and Śakti) + “vibheda” (difference/distinction)
āvāmwe two
āvām:
Karta (कर्ता/Subject)
TypeNoun
Rootasmad (सर्वनाम-प्रातिपदिक)
FormPronoun, Nominative (1st/प्रथमा), Dual (द्विवचन)
ekatrain one place, together
ekatra:
Adhikaraṇa (अधिकरण/Location)
TypeIndeclinable
Rootekatra (अव्यय)
FormAdverb (स्थानवाचक अव्यय)
saṁsthitauare situated/abide
saṁsthitau:
Kriyā (क्रिया/Predicate state)
TypeVerb
Rootsam-sthā (धातु) + kta (कृत्-प्रत्यय)
FormPast passive participle (क्त/PPP) used predicatively, Masculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Dual (द्विवचन); agrees with āvām

Devadeva (contextual)

Varaha Avatara Context: {"is_varaha_focus":false,"aspect_highlighted":"None","boar_form_detail":"None","earth_interaction":"None"}

Bhu Devi Dialogue: {"is_dialogue":true,"speaker_role":"instructor","bhu_devi_state":"None","key_question":"How can two—Śiva and Śakti—be distinguished yet remain established together as one, especially through the watery form (jalamayī) of Śivā?"}

Mathura Mandala: {"is_mathura_related":false,"specific_site":"None","parikrama_context":"None","krishna_connection":"None"}

Dharma Shastra: {"has_dharma_rule":false,"topic":"None","instruction_summary":"None","karmic_consequence":"None"}

Vrata Mahatmya: {"has_vrata":false,"vrata_name":"None","tithi_month":"None","promised_fruit":"None"}

Cosmic Boar Symbolism: {"has_symbolism":true,"symbolic_interpretation":"Unity-in-diversity theology parallels cosmic embodiment motifs: the divine can appear as differentiated powers (Śiva/Śakti) while remaining a single reality; ‘water-made’ Śivā aligns sacred waters with living śakti.","yajna_varaha_imagery":"Waters as the sustaining medium of rite and life; the ‘one-place’ establishment suggests the altar/heart as a single locus where dual principles function together.","vedantic_connection":"Bheda as functional distinction (vyavahāra) within abheda (paramārtha): śakti is not other than śiva; manifestation is relational, not ontic separation."}

Philosophical Teaching: {"has_teaching":true,"teaching_type":"Śaiva-Śākta metaphysics","core_concept":"Śiva and Śakti are distinguishable as principles yet inseparable in locus and function; sacred waters can be understood as embodied śakti.","practical_application":"Honor rivers and waters as sacred presence; integrate contemplative non-duality with practical reverence—purity, restraint, and protection of water-bodies."}

Subject Matter: ["Philosophical Theology","River Personification","Unity-in-Diversity"]

Primary Rasa: śānta

Secondary Rasa: adbhuta

Type: river (personified goddess)

Related Themes: Varāha Purāṇa 144.38 (Revā-khaṇḍa naming grounded in divine proximity)

Visual Art Cues: {"scene_description":"Devadeva reveals the goddess/Revā as his ‘other form,’ a watery Śivā; the scene can show a river-goddess emerging from flowing waters beside the deity, indicating inseparable unity.","item_prompts":["river as flowing blue/green stream","goddess arising from water (jalamayī)","Śiva/Devadeva indicating unity (abhaya/teaching gesture)","paired symbolism (Śiva–Śakti) sharing one seat/space"],"kerala_mural_prompt":"Kerala mural: stylized river waves; goddess with water motifs; Śiva and Śakti sharing a single pedestal; emphasis on theological symmetry.","tanjore_prompt":"Tanjore: gold background with blue river band; richly ornamented goddess with water-pot/lotus; Śiva with radiant halo; both framed as one sanctum.","mysore_prompt":"Mysore: graceful river-goddess depiction; subtle translucence for water-body; calm didactic posture of Devadeva.","pahari_prompt":"Pahari: scenic river valley; delicate figures; poetic suggestion of unity by overlapping halos or shared canopy."}

Audio Atmosphere: {"recitation_mood":"contemplative, instructive","suggested_raga":"Shankarabharanam","pace":"medium-slow","voice_tone":"calm, teacherly, resonant"}

C
Classical Literature
Ś
Śākta-Śaiva Concepts
P
Purāṇic Philosophy
S
Sacred Waters

FAQs

It provides a concise Purāṇic articulation of Śiva–Śakti differentiation paired with co-presence, useful for tracing the development of theological vocabulary in medieval Sanskrit sources.

No explicit toponym appears; however, “water-formed Śivā” aligns with the earlier mention of Revā, indicating a riverine sacred context.

The verse models relational complementarity: difference (vibheda) need not imply separation, supporting a philosophical ethic of coexistence.