Shloka 50

उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना

Devanagari script

ऊचुर्दाता गृहीता च फलं द्रव्यं विचारतः एष देवो हरो नूनं मायया हि ततो जगत्

Transliteration

ūcurdātā gṛhītā ca phalaṃ dravyaṃ vicārataḥ eṣa devo haro nūnaṃ māyayā hi tato jagat

Translation

انہوں نے کہا: “داتا، لینے والا، نذر کا مادّہ اور اس کا پھل—ان سب پر غور کرنے سے یہ یقینی ہوتا ہے کہ یہی دیو ہَر (شیو) اپنی مایا سے یہ سارا جگت بن جاتا ہے۔”

Word by Word

• ūcuḥ: they said

• dātā: the giver (agent of offering)

• gṛhītā: the receiver/acceptor

• ca: and

• phalam: the fruit/result

• dravyam: the substance/oblation/wealth offered

• vicārataḥ: upon investigation/discriminative reflection

• eṣaḥ: this (very one)

• devaḥ: the God

• haraḥ: Hara (Śiva, the Remover of bonds)

• nūnam: certainly/indeed

• māyayā: by māyā (divine power of manifestation)

• hi: verily

• tataḥ: from that/thereby

• jagat: the world (moving universe).

Speaker

Devas (speaking within Suta’s narration to the sages at Naimisharanya)

Characters & Entities

• Shiva (Hara)

FAQs

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

It frames worship as a Shaiva metaphysics of agency: the worshipper (dātā), the worshipped (gṛhītā), the offering (dravya), and the merit (phala) are ultimately grounded in Hara, so Linga-puja becomes recognition of Śiva as the inner reality behind ritual and its results.

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

Śiva is presented as the Pati who, through māyā, manifests the entire jagat and also stands as the inner principle behind action and its fruition—transcendent yet immanent as the basis of giver, gift, and fruit.

What ritualistic or Yogic practice is highlighted here?

It emphasizes vicāra (discriminative inquiry) applied to ritual action—seeing beyond external roles to the one Lord—an outlook aligned with Shaiva discipline where karma and puja are purified by knowledge of Śiva as the true agent and enjoyer.