Shloka 43

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

Devanagari script

तथापि तस्मै दातव्या वचनाच्च गिरेर्मम एषा ह्य् अजा शुक्लकृष्णा लोहिता प्रकृतिर्भवान्

Transliteration

tathāpi tasmai dātavyā vacanācca girermama eṣā hy ajā śuklakṛṣṇā lohitā prakṛtirbhavān

Translation

即便如此，她仍当许配于彼——因我所言之誓语，亦依山王之命。盖此阿阇（Ajā）实为自性（Prakṛti）：白、黑、赤三相——噫，尊者。

Word by Word

• tathāpi: even so/Nevertheless

• tasmai: to him

• dātavyā: must be given/should be bestowed

• vacanāt: from (my) statement/by (my) word

• ca: and

• gireḥ: of the Mountain (Himālaya/Parvata)

• mama: my

• eṣā: this (she)

• hi: indeed

• ajā: Ajā (the Unborn

• śukla: white (sattva)

• kṛṣṇā: black (tamas)

• lohitā: red (rajas)

• prakṛtiḥ: Prakṛti/Nature

• bhavān: O sir/O revered one

Speaker

Suta Goswami (narrating an internal dialogue involving the command of the Mountain/Himālaya)

Characters & Entities

• Himālaya (Giri/Parvata)
• Prakṛti (Ajā)

FAQs

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

It frames Prakṛti (Ajā) as the tri-guṇa field—white, black, and red—within which worship and ritual occur, while the Linga points to Pati (Śiva) who transcends and governs Prakṛti.

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

By defining Prakṛti as tri-guṇa, the verse implicitly distinguishes Śiva-tattva as the sovereign Pati who is not limited by guṇas; he is the controller of Nature rather than a product of it.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes tattva-viveka (discrimination of Pati vs. Prakṛti) central to Pāśupata orientation—recognizing guṇa-bound Prakṛti as Pāśa (bondage-field) and seeking refuge in Pati through Śiva-upāsanā.