Shloka 29

शिवार्चनविधिः — देवतानां पाशुपतव्रतप्राप्तिः तथा पशुपाशविमोक्षणम् (अध्याय ८०)

Devanagari script

तडागैर् दिर्घिकाभिश् च हेमसोपानपङ्क्तिभिः स्त्रीणां गतिजितैर् हंसैः सेविताभिः समन्ततः

Transliteration

taḍāgair dirghikābhiś ca hemasopānapaṅktibhiḥ strīṇāṃ gatijitair haṃsaiḥ sevitābhiḥ samantataḥ

Translation

چاروں طرف تالاب اور طویل حوض تھے جن میں سونے کی سیڑھیوں کی قطاریں تھیں؛ اور ہر سمت ایسے ہنس خدمت میں تھے جن کی دلکش چال عورتوں کی رفتار کو بھی مات دیتی تھی—یہ منظر پتی-پرمیشر کے شایانِ شان اور سراسر مبارک تھا۔

Word by Word

• taḍāgaiḥ: with ponds/lakes

• dīrghikābhiḥ ca: and with long tanks/reservoirs

• hema-sopāna-paṅktibhiḥ: with rows of golden stairways/steps

• strīṇām: of women

• gati-jitaiḥ: whose gait is surpassed/vanquished

• haṃsaiḥ: by swans

• sevitābhiḥ: frequented/served/attended

• samantataḥ: on all sides/everywhere around

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It highlights the sanctified environment—tanks, steps, and auspicious creatures—around a Shiva-centered sacred space, implying that Linga worship is supported by outer purity (tīrtha, cleanliness) that mirrors inner purification of the paśu (individual soul).

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

By portraying a realm naturally ordered, radiant, and purifying, the verse implies Shiva as Pati—the principle whose presence harmonizes and consecrates the world, loosening pāśa (bondage) through sacredness and grace.

What ritualistic or Yogic practice is highlighted here?

The imagery points to tīrtha-sevā and preparatory purity practices—bathing, approaching the shrine via consecrated steps, and maintaining a sattvic environment—supportive of Pāśupata-oriented discipline and Shiva-pūjā.