Shloka 186

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

नियोगाद् ब्रह्मणः साध्वीं प्रदास्यसि ममैव ताम् मत्संबन्धी च लोकानां मध्ये पूज्यो भविष्यसि

Transliteration

niyogād brahmaṇaḥ sādhvīṃ pradāsyasi mamaiva tām matsaṃbandhī ca lokānāṃ madhye pūjyo bhaviṣyasi

Translation

బ్రహ్ముని నియోగముచే నీవు ఆ సాధ్విని నాకే సమర్పించెదవు; మరియు నాతో సంబంధముగలవాడవై లోకమధ్య పూజ్యుడవు, గౌరవనీయుడవు అవుతావు।

Word by Word

• niyogāt: by ordinance/command

• brahmaṇaḥ: of Brahmā

• sādhvīm: the virtuous woman

• pradāsyasi: you will give (in marriage/hand over)

• mama eva: to me alone

• tām: her/that (woman)

• mat-sambandhī: related/connected to me

• ca: and

• lokānām: among people/of the worlds

• madhye: in the midst/among

• pūjyaḥ: venerable, worthy of worship

• bhaviṣyasi: you will become

Speaker

Suta Goswami (narrating an internal dialogue; the speaker in-verse is a commanding divine authority, inferred as Brahmā or a deva acting under Brahmā’s niyoga)

Characters & Entities

• Brahma

FAQs

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

It highlights that dharmic authority (niyoga) legitimizes relationships and social honor; in Shaiva framing, honoring what is divinely enjoined supports right conduct that becomes conducive to Shiva-bhakti and Linga-puja.

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

While Shiva is not named here, the verse reflects a Shaiva Siddhanta principle: when a pashu (individual) aligns with divine order, bonds (pāśa) loosen through dharma, making the person fit for reverence and ultimately for Pati-oriented devotion.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is dharma-sangati—living according to divine ordinance—which is treated as a supporting discipline (aṅga) for Pashupata-aligned devotion and purity needed for Shiva worship.