Shloka 36

वंशानुवर्णनम् — सात्वतवंशः, स्यमन्तक-प्रसङ्गः, कृष्णावतारः, शिवप्रसादः (पाशुपतयोगः)

Devanagari script

तस्य मध्ये ऽतिरात्रस्य सदोमध्यात्समुत्थितः ततस्तु विद्वान् सर्वज्ञो दाता यज्वा पुनर्वसुः

Transliteration

tasya madhye 'tirātrasya sadomadhyātsamutthitaḥ tatastu vidvān sarvajño dātā yajvā punarvasuḥ

Translation

在那阿提罗多罗祭的当中，他从萨达斯会堂的正中央涌现而出。于是普那尔瓦苏显现——通晓仪轨、全知无碍、慷慨施与、受灌顶而行祭者；以吠陀威力光耀，专心奉事至上主宰（帕提）。

Word by Word

• tasya: of that

• madhye: in the middle

• atirātrasya: of the Atirātra (overnight Soma-sacrifice)

• sadas-madhyāt: from the middle of the Sadas (ritual assembly hall)

• samutthitaḥ: arose/rose up

• tataḥ tu: then indeed

• vidvān: learned/wise

• sarvajñaḥ: all-knowing

• dātā: giver/donor

• yajvā: one who has performed sacrifice (a sacrificer)

• punarvasuḥ: Punarvasu (name/title of the person who manifests)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Punarvasu
• Atiratra
• Sadas

FAQs

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

It links the sanctified Vedic sacrificial space (the Sadas) with a Shaiva-aligned ideal: a purified yajamāna who embodies dana (giving) and right ritual performance—foundational virtues for Linga-puja and Shiva’s grace (anugraha).

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

By presenting sacred emergence from the ritual center, the verse implies that true knowledge and auspicious power arise when actions are aligned to Pati (the Lord). Shiva-tattva is the inner sovereignty that illumines the knower and sanctifies yajna through right intention.

What ritualistic or Yogic practice is highlighted here?

The Atirātra Soma-yajna framework is highlighted, along with dana as an essential companion to ritual. In Shaiva terms, such disciplined action supports purification of the pashu (soul) and loosening of pasha (bondage), preparing one for Shiva’s anugraha.