Shloka 36

Shivamurti–Pratishtha Phala: Shivalaya-Nirmana, Kshetra-Mahatmya, Tirtha-Snana, and Mandala-Vidhi

Devanagari script

एवं यतीनामावासे क्षेत्रमानं द्विजोत्तमाः रुद्रावतारे चाद्यं यच् छिष्ये चैव प्रशिष्यके

Transliteration

evaṃ yatīnāmāvāse kṣetramānaṃ dvijottamāḥ rudrāvatāre cādyaṃ yac chiṣye caiva praśiṣyake

Translation

如是，噢，最胜的两次生者：为诸“游行者”（yati，出离修行者）居住之圣域，其适当的界量已宣说；并连同与鲁陀罗降世相关的原初法令，当由弟子传弟子，乃至弟子的弟子。

Word by Word

• evaṃ: thus

• yatīnām: of ascetics/renunciants

• āvāse: in the dwelling/monastic residence

• kṣetra-mānam: measure/dimensions of the sacred field or precinct

• dvija-uttamāḥ: O best among the twice-born (Brahmins)

• rudra-avatāre: in/with regard to Rudra’s incarnation/descent

• ca: and

• ādyam: primordial/first

• yat: that which (rule/teaching)

• chiṣye: to the disciple

• caiva: and indeed

• praśiṣyake: to the disciple’s disciple (grand-disciple)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rudra
• Shiva

FAQs

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

It frames Linga-centered worship as dependent on a properly defined and consecrated sacred precinct (kṣetra), especially in ascetic residences, emphasizing that ritual space itself supports purity, mantra, and siddhi.

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

By linking the ordinance to Rudra’s avatāra and calling it “primordial,” the verse points to Shiva as Pati—the timeless source of āgamic order—whose revelation is preserved through lineage rather than mere speculation.

What ritualistic or Yogic practice is highlighted here?

It highlights disciplined transmission of Pāśupata-aligned observances (rule-based practice) in an āśrama setting—where correct kṣetra layout, purity, and guru-paramparā sustain both pūjā and yogic restraint.