Shloka 38

युगधर्मवर्णनम् — चतुर्युग, गुण, धर्मपाद, तथा वार्तोत्पत्ति

Devanagari script

अभवन्वृष्टिसंतत्या स्रोतस्थानानि निम्नगाः एवं नद्यः प्रवृत्तास्तु द्वितीये वृष्टिसर्जने

Transliteration

abhavanvṛṣṭisaṃtatyā srotasthānāni nimnagāḥ evaṃ nadyaḥ pravṛttāstu dvitīye vṛṣṭisarjane

Translation

ເມື່ອຝົນຕົກຕໍ່ເນື່ອງ ທາງນ້ໍາ ແລະຕົ້ນນ້ໍາກໍເກີດຂຶ້ນ ແລະນ້ໍາກາຍເປັນລໍາທານທີ່ໄຫຼລົງຕໍ່າ. ດັ່ງນັ້ນ ໃນການປ່ອຍຝົນຄັ້ງທີສອງ ແມ່ນ້ໍາທັງຫຼາຍເລີ່ມໄຫຼອອກ—ຕາມພຣະປະສົງອັນຈັດລຽງຂອງ ປະຕິ (ພຣະເຈົ້າຜູ້ເປັນນາຍ) ຜູ້ຄວບຄຸມການສ້າງດ້ວຍພຣະສັກຕິຂອງພຣະອົງ।

Word by Word

• abhavan: came to be

• vṛṣṭi-saṃtatyā: by the continuity/stream of rainfall

• srotasthānāni: places of channels, outlets, headwaters

• nimnagāḥ: downward-flowing waters/streams (rivers)

• evaṃ: thus

• nadyaḥ: rivers

• pravṛttāḥ: set in motion, began to flow

• tu: indeed

• dvitīye: in the second

• vṛṣṭi-sarjane: emission/creation of rain

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It frames nature’s order—rain, channels, and rivers—as governed by Pati (Shiva). In Linga worship, this supports the view that the Linga signifies Shiva as the unseen regulator (niyantṛ) behind all manifest processes.

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

Shiva-tattva is implied as sovereign governance: the world’s flow (pravṛtti) arises through regulated emanation. The verse points to Shiva as Pati, whose śakti structures even elemental movement like waters finding their courses.

What ritualistic or Yogic practice is highlighted here?

A direct ritual is not specified; the yogic takeaway aligns with Pashupata contemplation—training the pashu (soul) to perceive all natural processes as expressions of Pati’s ordering power, loosening pasha (bondage) born of seeing nature as merely mechanical.