Shloka 36

Shivamurti–Pratishtha Phala: Shivalaya-Nirmana, Kshetra-Mahatmya, Tirtha-Snana, and Mandala-Vidhi

Devanagari script

एवं यतीनामावासे क्षेत्रमानं द्विजोत्तमाः रुद्रावतारे चाद्यं यच् छिष्ये चैव प्रशिष्यके

Transliteration

evaṃ yatīnāmāvāse kṣetramānaṃ dvijottamāḥ rudrāvatāre cādyaṃ yac chiṣye caiva praśiṣyake

Translation

このように、二度生まれの最勝者よ、出離者ヤティたちの住処となる聖域の正しい規模が説き明かされた—さらに、ルドラの降臨に結びつく原初の規定も、弟子から弟子へ、そして弟子の弟子へと伝授されるべきである。

Word by Word

• evaṃ: thus

• yatīnām: of ascetics/renunciants

• āvāse: in the dwelling/monastic residence

• kṣetra-mānam: measure/dimensions of the sacred field or precinct

• dvija-uttamāḥ: O best among the twice-born (Brahmins)

• rudra-avatāre: in/with regard to Rudra’s incarnation/descent

• ca: and

• ādyam: primordial/first

• yat: that which (rule/teaching)

• chiṣye: to the disciple

• caiva: and indeed

• praśiṣyake: to the disciple’s disciple (grand-disciple)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rudra
• Shiva

FAQs

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

It frames Linga-centered worship as dependent on a properly defined and consecrated sacred precinct (kṣetra), especially in ascetic residences, emphasizing that ritual space itself supports purity, mantra, and siddhi.

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

By linking the ordinance to Rudra’s avatāra and calling it “primordial,” the verse points to Shiva as Pati—the timeless source of āgamic order—whose revelation is preserved through lineage rather than mere speculation.

What ritualistic or Yogic practice is highlighted here?

It highlights disciplined transmission of Pāśupata-aligned observances (rule-based practice) in an āśrama setting—where correct kṣetra layout, purity, and guru-paramparā sustain both pūjā and yogic restraint.