Shloka 194

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

विराजेतामुभौ लोके तेजः संक्षिप्य धिष्ठितौ तावुभौ योगकर्माणाव् आरोप्यात्मानम् आत्मनि

Transliteration

virājetāmubhau loke tejaḥ saṃkṣipya dhiṣṭhitau tāvubhau yogakarmāṇāv āropyātmānam ātmani

Translation

دونوں جہانوں میں وہ دونوں درخشاں رہے؛ اپنا تَیج اندر سمیٹ کر مضبوطی سے قائم ہوئے۔ پھر یوگ کے اعمال بجا لا کر انہوں نے نفس کو نفس ہی میں مستقر کیا—باطن رُخ سمادھی میں۔

Word by Word

• विराजेताम्: they shone, appeared radiant

• उभौ: both

• लोके: in the worlds

• तेजः: splendor, spiritual radiance (tejas)

• संक्षिप्य: having withdrawn, gathered inward

• धिष्ठितौ: firmly established, stationed

• तौ उभौ: those two

• योगकर्माणि: yogic practices/acts (disciplines leading to samādhi)

• आरोप्य: having placed, having caused to rest

• आत्मानम्: the individual self (pashu as self-sense)

• आत्मनि: in the Self (Ātman

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 frames Linga-centered Shaiva practice as inwardization: withdrawing tejas and stabilizing awareness, so worship culminates in yogic absorption where the pashu (soul) turns toward Pati (Shiva) rather than remaining outward-bound.

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

Shiva-tattva is implied as the stable ground in which tejas is gathered and consciousness becomes established; the movement of “placing the self in the Self” points to the Shaiva aim of dissolving pasha-bound egoity into the higher Self oriented to Pati.

What ritualistic or Yogic practice is highlighted here?

A Pashupata-leaning yogic discipline is indicated: pratyāhāra-like withdrawal of tejas, steadiness (dhiṣṭhiti), and samādhi where the self-sense is reposed in the inner Self—often paired in Shaiva practice with japa and dhyāna on the Linga.