Shloka 37

Devanagari script

तत एवं प्रवृत्ते तु सर्वतश् च समागमे गिरिजां ताम् अलंकृत्य स्वयमेव शुचिस्मिताम्

Transliteration

tata evaṃ pravṛtte tu sarvataś ca samāgame girijāṃ tām alaṃkṛtya svayameva śucismitām

Translation

เมื่อเหตุการณ์ดำเนินไปดังนั้น และมหาสมาคมจากทุกทิศมาชุมนุมกัน พระผู้เป็นเจ้าทรงประดับตกแต่งพระคิริชา ผู้มีรอยยิ้มบริสุทธิ์ผ่องใสด้วยพระองค์เอง।

Word by Word

• तत (tat): then/thereupon

• एवं (evaṁ): thus

• प्रवृत्ते (pravṛtte): having proceeded/when it had commenced

• तु (tu): indeed

• सर्वतः (sarvataḥ): from all sides

• च (ca): and

• समागमे (samāgame): in the gathering/assembly

• गिरिजाम् (girijām): Girijā (Pārvatī), daughter of the Mountain

• ताम् (tām): her/that (lady)

• अलंकृत्य (alaṅkṛtya): having adorned/decorated

• स्वयमेव (svayameva): by Himself/of His own accord

• शुचिस्मिताम् (śucismitām): one with a pure/bright smile

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; internal scene description)

Characters & Entities

• Shiva
• Parvati
• Girija

FAQs

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

It frames Shiva’s “svayameva” (self-willed) auspicious action as the source of sanctity—hinting that Linga-puja is not mere ornamentation but participation in the Lord’s own mangala-shakti that purifies the devotee (pashu) and loosens bondage (pasha).

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

Shiva-tattva is shown as sovereign and compassionate: He acts by His own freedom (svayameva) and reveals harmony with Shakti, indicating Pati as the conscious Lord who orders the cosmos and bestows grace through auspicious presence.

What ritualistic or Yogic practice is highlighted here?

The verse implicitly supports śauca (inner purity) and mangala-upacāra (auspicious offerings) in Shiva-puja—mirroring the divine adornment—while suggesting the yogic principle that purity of mind and devotion prepare the pashu for Shiva’s grace.