Shloka 36

उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना

Devanagari script

ऋषयः कृत्स्नशस्तत्र देवगीतास्तपोधनाः पुण्यान् वैवाहिकान् मन्त्रान् अजपुर् हृष्टमानसाः

Transliteration

ṛṣayaḥ kṛtsnaśastatra devagītāstapodhanāḥ puṇyān vaivāhikān mantrān ajapur hṛṣṭamānasāḥ

Translation

នៅទីនោះ ព្រះឥសីទាំងឡាយ—អ្នកសម្បូរតបស្យា និងជ្រាបជ្រែងបទចម្រៀងទេវៈ—បានអានមន្ត្រពិធីអាពាហ៍ពិពាហ៍ដ៏បរិសុទ្ធទាំងស្រុង ដោយចិត្តរីករាយភ្លឺថ្លា។

Word by Word

• ऋषयः: the sages

• कृत्स्नशः: completely, in full

• तत्र: there

• देवगीताः: those who know/chant divine songs (hymns)

• तपोधनाः: rich in tapas, ascetic wealth

• पुण्यान्: holy, merit-bestowing

• वैवाहिकान्: pertaining to marriage rites

• मन्त्रान्: mantras

• अजपुः (अजपुर्): they recited/intoned

• हृष्टमानसाः: with delighted minds

Speaker

Suta Goswami

Characters & Entities

• Rishis

FAQs

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

It shows that mantra, when chanted by tapas-endowed sages with correct recitation, becomes a merit-generating (puṇya) rite—supporting Shaiva sacramental worship where Shiva is honored as Pati through sanctified ritual order.

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

Implicitly, Shiva-tattva is approached through śuddha-mantra and sacred rite: the auspicious Lord (Pati) is invoked not by mere sentiment but by disciplined, hymn-rooted recitation that purifies the pashu from pasha through dharmic samskara.

What ritualistic or Yogic practice is highlighted here?

It highlights mantra-prayoga within a vaivāhika (marriage) samskara—recitation with hṛṣṭa-manas and tapas-backed steadiness, aligning with Shaiva discipline where purity, correct sound, and intention are essential supports for sādhanā.