Shloka 194

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

विराजेतामुभौ लोके तेजः संक्षिप्य धिष्ठितौ तावुभौ योगकर्माणाव् आरोप्यात्मानम् आत्मनि

Transliteration

virājetāmubhau loke tejaḥ saṃkṣipya dhiṣṭhitau tāvubhau yogakarmāṇāv āropyātmānam ātmani

Translation

दोन्ही लोकांत ते तेजस्वी होते; तेज अंतर्मुख करून स्थिर प्रतिष्ठित झाले. मग योगकर्मांचे आचरण करून त्यांनी आत्म्याला आत्म्यातच आरोपित केले—अंतर्मुख समाधीत।

Word by Word

• विराजेताम्: they shone, appeared radiant

• उभौ: both

• लोके: in the worlds

• तेजः: splendor, spiritual radiance (tejas)

• संक्षिप्य: having withdrawn, gathered inward

• धिष्ठितौ: firmly established, stationed

• तौ उभौ: those two

• योगकर्माणि: yogic practices/acts (disciplines leading to samādhi)

• आरोप्य: having placed, having caused to rest

• आत्मानम्: the individual self (pashu as self-sense)

• आत्मनि: in the Self (Ātman

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-centered Shaiva practice as inwardization: withdrawing tejas and stabilizing awareness, so worship culminates in yogic absorption where the pashu (soul) turns toward Pati (Shiva) rather than remaining outward-bound.

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

Shiva-tattva is implied as the stable ground in which tejas is gathered and consciousness becomes established; the movement of “placing the self in the Self” points to the Shaiva aim of dissolving pasha-bound egoity into the higher Self oriented to Pati.

What ritualistic or Yogic practice is highlighted here?

A Pashupata-leaning yogic discipline is indicated: pratyāhāra-like withdrawal of tejas, steadiness (dhiṣṭhiti), and samādhi where the self-sense is reposed in the inner Self—often paired in Shaiva practice with japa and dhyāna on the Linga.