Shloka 31

Arjuna’s Mantra-Empowerment and the Pāṇḍavas’ Separation (Śiva-rūpa through Mantra)

Devanagari script

यथोपदिष्टं वेषादि तथा चैवाकरोत्स्वयम् । इन्द्रियाण्यपकृष्यादौ मनसा संस्थितोऽभवत्

Transliteration

yathopadiṣṭaṃ veṣādi tathā caivākarotsvayam | indriyāṇyapakṛṣyādau manasā saṃsthito'bhavat

Translation

యథోపదేశంగా వేషధారణ మొదలైనవన్నీ అతడు స్వయంగా నిర్వహించెను. ఆరంభంలోనే ఇంద్రియాలను ఉపసంహరించి, మనస్సులో స్థిరమయ్యెను—శివస్మరణలో నిష్ఠతో నిలిచెను.

Word by Word

• यथा: as
• यथा: Kriya-visheshana (क्रियाविशेषण/Adverbial)
• Type: Indeclinable
• Root: यथा (अव्यय)
• Form: अव्यय; प्रकारवाचक (adverb: as)

• उपदिष्टम्: instructed
• उपदिष्टम्: Kriya-visheshana (क्रियाविशेषण/Adverbial)
• Type: Verb
• Root: उप-दिś् (धातु)
• Form: भूतकर्मणि कृदन्त (Past passive participle/क्त), नपुंसकलिङ्ग, द्वितीया/प्रथमा, एकवचन; (अत्र 'यथा उपदिष्टम्'—'as instructed')

• वेष-आदि: dress and the like
• वेष-आदि: Karma (कर्म/Object)
• Type: Noun
• Root: वेष (प्रातिपदिक) + आदि (प्रातिपदिक/अव्ययार्थ)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; 'आदि' = 'etc.' (समाहार)

• तथा: so
• तथा: Kriya-visheshana (क्रियाविशेषण/Adverbial)
• Type: Indeclinable
• Root: तथा (अव्यय)
• Form: अव्यय; प्रकारवाचक (so/likewise)

• च: and
• च: Samuccaya (समुच्चय/Connector)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: अव्यय; समुच्चय (and)

• एव: indeed
• एव: Sambandha (सम्बन्ध/Particle)
• Type: Indeclinable
• Root: एव (अव्यय)
• Form: अव्यय; अवधारण (indeed/just)

• अकरोत्: did / performed
• अकरोत्: Kriya (क्रिया/Verb)
• Type: Verb
• Root: कृ (धातु)
• Form: लङ्-लकार (Imperfect/Past), प्रथमपुरुष, एकवचन, परस्मैपद

• स्वयम्: himself
• स्वयम्: Kriya-visheshana (क्रियाविशेषण/Adverbial)
• Type: Indeclinable
• Root: स्वयम् (अव्यय)
• Form: अव्यय; आत्मवाचक (himself)

• इन्द्रियाणि: the senses
• इन्द्रियाणि: Karma (कर्म/Object)
• Type: Noun
• Root: इन्द्रिय (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, बहुवचन

• अपकृष्य: having withdrawn
• अपकृष्य: Purvakala-kriya (पूर्वकालक्रिया/Anterior action)
• Type: Verb
• Root: अप-कृष् (धातु)
• Form: क्त्वा-प्रत्ययान्त अव्ययकृदन्त (Gerund; ल्यप्-रूप), 'having withdrawn'

• आदौ: at the beginning
• आदौ: Adhikarana (अधिकरण/Time-Location)
• Type: Noun
• Root: आदि (प्रातिपदिक)
• Form: पुंलिङ्ग/नपुंसकलिङ्ग, सप्तमी-विभक्ति (Locative), एकवचन; (अव्ययीभावार्थे—'at first')

• मनसा: with the mind
• मनसा: Karana (करण/Instrument)
• Type: Noun
• Root: मनस् (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया-विभक्ति, एकवचन

• संस्थितः: composed / established
• संस्थितः: Karta (कर्ता/Agent)
• Type: Verb
• Root: सम्-स्था (धातु)
• Form: भूतकृदन्त (Past active participle/क्त), पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; 'settled/collected'

• अभवत्: became
• अभवत्: Kriya (क्रिया/Verb)
• Type: Verb
• Root: भू (धातु)
• Form: लङ्-लकार (Imperfect/Past), प्रथमपुरुष, एकवचन, परस्मैपद

Speaker

Suta Goswami

Shaiva Theology

Tattva Level: pashu

Shiva Form: Īśāna

Jyotirlinga Context

Sthala Purana: Not a Jyotirliṅga passage; it describes sādhana-krama (outer observance per instruction, then pratyāhāra/dhāraṇā), applicable across Śiva-kṣetras.

Significance: Models the pilgrim-aspirant’s correct sequence: guru-upadeśa → regulated observance → sense-withdrawal → mental steadiness toward Śiva.

Mantra Metadata

Type: panchakshara

Shakti Dimension

Role: teaching

Characters & Entities

• Shiva

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It highlights the Shaiva discipline of combining outer observance (proper dress/ritual readiness) with inner Yoga—first withdrawing the senses and then stabilizing the mind in Śiva, which supports purification and liberation.

How does this verse relate to the worship of the Linga or Saguna Shiva?

The verse implies that external preparedness for Saguna worship (ritual forms, marks, and conduct) should culminate in inward absorption—turning the mind from sensory objects toward Śiva, the indwelling Lord worshiped as the Liṅga.

What ritualistic or meditative practice is suggested here?

A practical sequence is indicated: follow the instructed observances, then practice pratyāhāra (sense-withdrawal) and dhyāna (steadying the mind), ideally with Śiva-mantra japa such as the Pañcākṣarī (Om Namaḥ Śivāya).