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Shloka 20

Durgama’s Seizure of the Vedas and the Gods’ Refuge in Yogamāyā (दुर्गमकृतवेदनाशः—योगमायाशरणगमनम्)

विततार करस्थानि सुमनोभ्यः फलानि च । गोभ्यस्तृणानि रम्याणि तथान्येभ्यो यथार्हतः

vitatāra karasthāni sumanobhyaḥ phalāni ca | gobhyastṛṇāni ramyāṇi tathānyebhyo yathārhataḥ

女神は手に携えたものから、心高き者たちに果実を分け与え、牛には喜ばしい青草を授け、他の者にもまた、それぞれにふさわしく施した。

विततारdistributed, spread out
विततार:
Kriya (क्रिया)
TypeVerb
Rootवि+√तॄ (धातु)
Formलिट् (Perfect), प्रथमपुरुष (3rd person), एकवचनम्; परस्मैपदम्
कर-स्थानिplaced in the hand
कर-स्थानि:
Visheshana (विशेषण)
TypeAdjective
Rootकर (प्रातिपदिक) + स्थान (प्रातिपदिक)
Formनपुंसकलिङ्गे प्रथमा/द्वितीया (1st/2nd) बहुवचनम्; विशेषणम् (phalāni)
सुमनोभ्यःto the good-minded (people)
सुमनोभ्यः:
Sampradana (सम्प्रदान)
TypeNoun
Rootसुमनस् (प्रातिपदिक)
Formपुंलिङ्गे चतुर्थी (4th/Dative) बहुवचनम्; सम्प्रदानम्
फलानिfruits
फलानि:
Karma (कर्म)
TypeNoun
Rootफल (प्रातिपदिक)
Formनपुंसकलिङ्गे द्वितीया (2nd/Accusative) बहुवचनम्
and
:
Sambandha (सम्बन्ध/conjunction)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-अव्यय (conjunction)
गोभ्यःto the cows
गोभ्यः:
Sampradana (सम्प्रदान)
TypeNoun
Rootगो (प्रातिपदिक)
Formस्त्रीलिङ्गे चतुर्थी/पञ्चमी (4th/5th) बहुवचनम्; अत्र चतुर्थी (dative)
तृणानिgrass
तृणानि:
Karma (कर्म)
TypeNoun
Rootतृण (प्रातिपदिक)
Formनपुंसकलिङ्गे द्वितीया (2nd/Accusative) बहुवचनम्
रम्याणिpleasant, lovely
रम्याणि:
Visheshana (विशेषण)
TypeAdjective
Rootरम्य (प्रातिपदिक)
Formनपुंसकलिङ्गे द्वितीया (2nd/Accusative) बहुवचनम्; विशेषणम् (tṛṇāni)
तथाlikewise
तथा:
Kriya-visheṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootतथा (अव्यय)
Formप्रकार/समुच्चय-अव्यय (adverb: likewise)
अन्येभ्यःto others
अन्येभ्यः:
Sampradana (सम्प्रदान)
TypeNoun
Rootअन्य (प्रातिपदिक)
Formपुंलिङ्गे चतुर्थी/पञ्चमी (4th/5th) बहुवचनम्; अत्र चतुर्थी (dative)
यथा-अर्हतःas appropriate, according to merit
यथा-अर्हतः:
Kriya-visheṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootयथा (अव्यय) + अर्हत् (प्रातिपदिक)
Formअव्ययीभाव-समास; क्रियाविशेषणम् (according to worth)

Suta Goswami

Tattva Level: pati

S
Shiva

FAQs

The verse highlights dhārmic giving—offering what is appropriate to each being—as a form of sattvic conduct that supports devotion and purifies the mind, aligning the devotee with Pati (Śiva) through compassion and right action.

In Śaiva practice, worship of Saguna Śiva is not limited to ritual at the Liṅga; it is completed by seva—feeding beings, honoring the worthy, and maintaining dharma—seen as offerings made in the presence of Śiva who pervades all.

It suggests devotional charity as an auxiliary practice: offering food (including feeding cows) with a Śiva-bhāva, ideally accompanied by japa of the Pañcākṣarī mantra (“Om Namaḥ Śivāya”) and a simple sankalpa of service.