Shloka 34

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

Devanagari script

स्मृतो यद्भवता जीव सम्प्राप्तो ऽहं तवान्तिकम् ब्रूहि यन्मे विधातव्यं तमाह सुरपूजितः

Transliteration

smṛto yadbhavatā jīva samprāpto 'haṃ tavāntikam brūhi yanme vidhātavyaṃ tamāha surapūjitaḥ

Translation

「おおジーヴァ（束縛された魂）よ、汝が我を憶念したゆえに、我は汝のもとへ来た。汝の安寧のため、我はいかなる戒めを授け、何を定めるべきか、告げよ。」—かく諸天に礼拝される御方は語られた。

Word by Word

• स्मृतः: remembered

• यद्: since/when

• भवता: by you

• जीव: O soul (pashu)

• सम्प्राप्तः: arrived/attained

• अहम्: I

• तव-अन्तिकम्: to your proximity/near you

• ब्रूहि: speak/tell

• यत्: what

• मे: by me/for me to do

• विधातव्यम्: to be ordained/prescribed as duty

• तम्: him

• आह: said

• सुर-पूजितः: worshipped by the gods (devas)

Speaker

Surapujita (a deva-like revered lord/teacher figure within the narrative, addressed by the jiva)

Characters & Entities

• Jiva
• Devas

FAQs

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

It frames smaraṇa (remembrance) and śaraṇāgati (approach) as the doorway to receiving vidhi—practical instruction for Linga-centric worship that leads the pashu toward Pati’s grace.

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

It implies Shiva-tattva as anugrahaka—responsive to remembrance—drawing near to the bound jiva and guiding it through dharma and sādhana, consistent with Pati who loosens pasha through instruction and grace.

What ritualistic or Yogic practice is highlighted here?

The key practice is smaraṇa leading to upadeśa: the seeker asks “what should I do?”—the starting posture for Pashupata-oriented discipline and regulated Shiva-puja (vidhi).