Shloka 37

ब्रह्मकृत-ईशानस्तवः तथा विश्वरूपदेवी-प्रकृतिरहस्योपदेशः

Devanagari script

जटी मुण्डी शिखण्डी च अर्धमुण्डश् च जज्ञिरे ततस्तेन यथोक्तेन योगेन सुमहौजसः

Transliteration

jaṭī muṇḍī śikhaṇḍī ca ardhamuṇḍaś ca jajñire tatastena yathoktena yogena sumahaujasaḥ

Translation

پھر اسی یथوکت یوگ کے ذریعے نہایت درخشاں اور قوی ہستیاں پیدا ہوئیں—کوئی جٹا دھاری، کوئی منڈت، کوئی شکھا دھاری اور کوئی آدھا منڈا—یہ پاشوپت ریاضت کی قوت سے ظاہر ہونے والی شَیو تپسوی صورتیں تھیں۔

Word by Word

• जटी: one with matted hair (jaṭā)

• मुण्डी: shaven-headed ascetic

• शिखण्डी: one bearing a śikhā/topknot

• च: and

• अर्धमुण्डः: half-shaven (partly tonsured) ascetic

• च: and

• जज्ञिरे: were born/arose

• ततः: then/thereupon

• तेन: by that (means)

• यथोक्तेन: as stated/according to instruction

• योगेन: by Yoga (disciplined method)

• सुमहौजसः: of very great splendor/energy, mighty in tejas

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It links Linga-centered Shaiva discipline with lived transformation: the prescribed Yoga produces powerful devotees whose outer ascetic forms (jaṭā, muṇḍa, śikhā) signify inner dedication to Pati (Shiva) and detachment from pāśa (bondage).

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

Shiva-tattva is implied as the source of tejas and siddhi: by aligning with Shiva’s taught method (yathokta-yoga), beings manifest heightened ojas—showing Pati as the empowering Lord who elevates the paśu through right practice.

What ritualistic or Yogic practice is highlighted here?

Pāśupata Yoga as an instructed, rule-governed sādhanā (yathokta): it yields tapas-born potency and recognizable Shaiva observances, reflected in ascetic head/hair disciplines associated with vrata and renunciation.