Shloka 33

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

Devanagari script

रत्या समं समागम्य नमस्कृत्य कृताञ्जलिः सशक्रमाह तं जीवं जगज्जीवो द्विजोत्तमाः

Transliteration

ratyā samaṃ samāgamya namaskṛtya kṛtāñjaliḥ saśakramāha taṃ jīvaṃ jagajjīvo dvijottamāḥ

Translation

హే ద్విజోత్తమా, రతితో కలిసి వచ్చి అతడు కృతాంజలిగా నమస్కరించాడు; శక్రుడు (ఇంద్రుడు)తో కలిసి ఆ జీవుని సంబోధించాడు; జగజ్జీవుడు—సర్వపశువుల పతి—అంతర్యామి సాక్షిగా నిలిచెను।

Word by Word

• रत्या (ratyā): with Rati

• समं (samaṃ): together

• समागम्य (samāgamya): having approached/come

• नमस्कृत्य (namaskṛtya): having saluted

• कृताञ्जलिः (kṛtāñjaliḥ): with folded hands

• सशक्रम् (saśakram): together with Śakra (Indra)

• आह (āha): said/spoke

• तं (taṃ): to that

• जीवं (jīvaṃ): individual soul (paśu)

• जगज्जीवः (jagajjīvaḥ): the Life of the universe / the cosmic Life-principle (Shiva as Pati)

• द्विजोत्तमाः (dvijottamāḥ): O best of the twice-born (address to sages)

Speaker

Suta Goswami (narrating to the sages; internal scene involving Indra and Rati)

Characters & Entities

• Rati
• Indra (Shakra)
• Jiva
• Shiva (Jagajjiva)

FAQs

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

It foregrounds the core devotional posture—approaching with humility, namaskāra, and añjali—implying that true Linga-oriented worship begins with surrender of the jīva (paśu) before Shiva, the Jagajjīva (Pati).

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

By the epithet “Jagajjīva,” Shiva is indicated as the universal Life and inner witness who transcends yet pervades all jīvas—distinct from the bound soul (paśu) and its pasha, while remaining the sustaining consciousness.

What ritualistic or Yogic practice is highlighted here?

The verse highlights namaskāra with kṛtāñjali (folded hands), a foundational upacāra in Shiva-pūjā and a yogic gesture of ego-softening that prepares the paśu for Pati-oriented contemplation (Pāśupata-bhāva).