Shloka 41

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

Devanagari script

श्रौतस्मार्तप्रवृत्त्यर्थम् उद्वाहार्थम् इहागतः अतो ऽसौ जगतां धात्री धाता तव ममापि च

Transliteration

śrautasmārtapravṛttyartham udvāhārtham ihāgataḥ ato 'sau jagatāṃ dhātrī dhātā tava mamāpi ca

Translation

祂来到此处，为护持天启祭仪（Śrauta）与传统法度（Smārta）之行道，亦为成就婚姻之事。故彼即诸世界之支撑者，亦是汝与我二者的制定者与护持者。

Word by Word

• śrauta: based on Śruti/Vedic injunctions

• smārta: based on Smṛti/traditional dharma

• pravṛtti-artham: for the sake of (right) worldly engagement and practice

• udvāha-artham: for the purpose of marriage (vivāha)

• iha: here

• āgataḥ: has come/arrived

• ataḥ: therefore

• asau: that (exalted) One

• jagatām: of the worlds

• dhātrī: supporter/holder (feminine expression of sustaining power)

• dhātā: ordainer/creator/sustainer (masculine expression)

• tava: of you

• mama api: of me also

• ca: and

Speaker

Suta Goswami (narrating the internal puranic dialogue; speaker within the scene is inferred as a deity/elder explaining Śiva’s descent/presence as dharma-sustainer)

Characters & Entities

• Shiva

FAQs

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

It frames Śiva as the cosmic upholder of dharma—Śrauta (Vedic) and Smārta (traditional)—so Linga worship is not separate from righteous ritual life but its inner ground and sustaining power.

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

Śiva is presented as Pati, the universal Dhātā/Dhātrī—both ordainer and supporter—by whom the worlds and all beings (pashus) are maintained, implying His sovereignty beyond individual roles and social rites.

What ritualistic or Yogic practice is highlighted here?

The verse highlights śrauta–smārta pravṛtti (Vedic and Smṛti-based observances) and vivāha (marriage) as sanctified acts under Śiva’s lordship—supportive of disciplined life that can mature into Pāśupata-oriented devotion and liberation.