Shloka 8

अग्नित्रय-पितृवंश-रुद्रसृष्टि-वैराग्योपदेशः

Devanagari script

धरणीं जनयामास मानसीं यज्ञयाजिनीम् स्वधा सा मेरुराजस्य पत्नी पद्मसमानना

Transliteration

dharaṇīṃ janayāmāsa mānasīṃ yajñayājinīm svadhā sā merurājasya patnī padmasamānanā

Translation

スヴァダー—メル王の蓮華のごとき面貌をもつ妃—は、心よりの創造によってダラニー、すなわち大地を生み出した。大地はヴェーダのヤジュニャに献身する者である。かくして諸世界を支える祭祀の秩序は、パティのもと、ダルマによって創造の内に確立される。

Word by Word

• धरणीम् (dharaṇīm): Earth, the Sustainer

• जनयामास (janayāmāsa): gave birth to, generated

• मानसीम् (mānasīm): mind-born, mentally produced

• यज्ञयाजिनीम् (yajñayājinīm): devoted to performing sacrifices, a sacrificer

• स्वधा (svadhā): Svadhā (personified oblation/ancestral offering)

• सा (sā): she

• मेरुराजस्य (merurājasya): of King Meru

• पत्नी (patnī): wife, consort

• पद्मसमानना (padmasamānanā): lotus-faced, having a face like a lotus

Speaker

Suta Goswami

Characters & Entities

• Svadhā
• Meru
• Dharaṇī (Earth)

FAQs

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

It grounds Linga-centered Shaiva dharma in the cosmic function of yajña: Earth herself is portrayed as a yajña-performer, implying that worship and offering sustain the worlds under Pati (Shiva) as the ultimate support.

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

Indirectly, it reflects Shiva-tattva as Pati—the transcendent Lord whose order makes creation stable: even the Earth is oriented toward sacrificial dharma, indicating a cosmos governed by divine intelligence rather than mere material chance.

What ritualistic or Yogic practice is highlighted here?

Vedic yajña (sacrificial offering) is highlighted; in Shaiva reading it aligns with inner offering as well—disciplining the paśu (individual soul) through dharma so pāśa (bondage) is thinned and devotion to Pati matures.