Shloka 10

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

तदा तस्य स्नुषा प्राह पत्नी शक्तेर्महामुनिम् वसिष्ठं वदतां श्रेष्ठं रुदन्ती भयविह्वला

Transliteration

tadā tasya snuṣā prāha patnī śaktermahāmunim vasiṣṭhaṃ vadatāṃ śreṣṭhaṃ rudantī bhayavihvalā

Translation

حينئذٍ خاطبت كنّتُهُ—زوجةُ شَكْتي (Śakti)—وهي مذعورةٌ باكيةٌ، الحكيمَ العظيمَ فَسِشْتَه (Vasiṣṭha)، أبلغَ المتكلمين، تلتمسُ ملجأَ الدَّهَرْما وسطَ ارتجافِ كربِها.

Word by Word

• tadā: then

• tasya: of him/that one

• snuṣā: daughter-in-law

• prāha: said/spoke

• patnī: wife

• śakteḥ: of Śakti (the sage named Śakti)

• mahāmunim: to the great sage

• vasiṣṭham: Vasiṣṭha

• vadatām: among those who speak

• śreṣṭham: the best/foremost

• rudantī: weeping

• bhaya-vihvalā: agitated/overwhelmed by fear

Speaker

Sūta (primary narrator) describing the scene; direct speech begins with Śakti’s wife addressing Vasiṣṭha

Characters & Entities

• Vasiṣṭha
• Śakti

FAQs

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

It frames the devotee’s posture as a pashu in distress approaching a realized authority for refuge—an inner prerequisite for Linga-upāsanā, where surrender and dharma-oriented guidance prepare one for Shiva’s grace.

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

Though Shiva is not named, the verse reflects a Shaiva Siddhānta pattern: fear and instability belong to the bound soul (pashu) under pasha, and liberation begins by turning toward rightful guidance that ultimately leads to Pati—Śiva—as the final refuge.

What ritualistic or Yogic practice is highlighted here?

The implied practice is śaraṇāgati (seeking refuge) and guru-śaraṇa—approaching a mahāmuni for dharmic instruction, which in Pāśupata-oriented Shaiva practice precedes disciplined worship and inner purification.