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Shloka 47

पानीयदान-प्रपादान-वापीकूपतडाग-निर्माण-प्रशंसा

Praise of Water-Gift and the Construction of Wells and Tanks

अष्टाशीतिसहस्राणि मुनीनामूर्द्ध्वरेतसाम् । तपसा दिवि मोदंते समेता दैवतैस्सह

aṣṭāśītisahasrāṇi munīnāmūrddhvaretasām | tapasā divi modaṃte sametā daivataissaha

اُردھوریتس (برہماچریہ نِشٹھ) اٹھاسی ہزار مُنی تپسیا کے زور سے دیوتاؤں کے ساتھ آسمانی لوک میں مسرور رہتے ہیں۔

अष्टाशीतिसहस्राणिeighty-eight thousand
अष्टाशीतिसहस्राणि:
Karta (कर्ता/Subject)
TypeNoun
Rootअष्टा-शीति-सहस्र (प्रातिपदिक)
Formनपुंसकलिङ्गे प्रथमा (1st/Nominative) बहुवचनम्; द्विगु-समासः (numerical compound): अष्टाशीति (88) + सहस्र (thousand) = 88000 (as a count)
मुनीनाम्of sages
मुनीनाम्:
Sambandha (सम्बन्ध/Possessor)
TypeNoun
Rootमुनि (प्रातिपदिक)
Formपुंलिङ्गे षष्ठी (6th/Genitive) बहुवचनम्
ऊर्द्ध्वरेतसाम्of the celibate (upward-semen)
ऊर्द्ध्वरेतसाम्:
Sambandha (सम्बन्ध/Qualifier of 'munīnām')
TypeAdjective
Rootऊर्द्ध्व-रेतस् (प्रातिपदिक)
Formपुंलिङ्गे षष्ठी (6th/Genitive) बहुवचनम्; विशेषणम्; बहुव्रीहिः: ऊर्द्ध्वं रेतः येषां ते (those whose semen is upward; celibate)
तपसाby austerity
तपसा:
Karana (करण/Instrument)
TypeNoun
Rootतपस् (प्रातिपदिक)
Formनपुंसकलिङ्गे तृतीया (3rd/Instrumental) एकवचनम्
दिविin heaven
दिवि:
Adhikarana (अधिकरण/Location)
TypeNoun
Rootदिव् (प्रातिपदिक)
Formस्त्रीलिङ्गे सप्तमी (7th/Locative) एकवचनम् (दिव्/द्यौः)
मोदन्तेthey rejoice
मोदन्ते:
Kriya (क्रिया/Verb)
TypeVerb
Root√मुद् (धातु)
Formलट्-लकारः (Present), आत्मनेपदम्; प्रथमपुरुषः (3rd person) बहुवचनम्
समेताःassembled (together)
समेताः:
Karta (कर्ता/Subject)
TypeAdjective
Rootसम्-√इ (धातु) + क्त (कृदन्त)
Formभूतकृत्-प्रत्ययान्तः (past participle, क्त); पुंलिङ्गे प्रथमा (1st/Nominative) बहुवचनम्; विशेषणम्
दैवतैःwith the deities
दैवतैः:
Sahakarana (सहकरण/Accompaniment)
TypeNoun
Rootदैवत (प्रातिपदिक)
Formनपुंसकलिङ्गे तृतीया (3rd/Instrumental) बहुवचनम्
सहtogether with
सह:
Sahakarana (सहकरण/Accompaniment marker)
TypeIndeclinable
Rootसह (अव्यय)
Formसहार्थक-अव्ययम् (with)

Suta Goswami

Tattva Level: pashu

M
Munis
D
Devas

FAQs

The verse highlights tapas (austerity) and ūrdhva-retas (sublimation through disciplined brahmacarya) as yogic means that purify the pashu (bound being) and elevate consciousness toward divine realms—an outer sign of inner mastery praised in Shaiva teaching.

Though it speaks of ascetics, the implication aligns with Saguna Shiva worship: restraint, purity, and tapas make the devotee fit for Linga-upasana, where the mind becomes steady for japa and dhyana, and Shiva’s grace is more readily received.

A practical takeaway is disciplined tapas supported by brahmacarya, along with steady japa of the Panchakshara (Om Namaḥ Śivāya) and meditation that turns the life-force inward and upward (ūrdhva), especially during observances like Mahashivratri.