Shloka 12

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

न त्याज्यं तव विप्रेन्द्र देहमेतत्सुशोभनम् गर्भस्थो मम सर्वार्थसाधकः शक्तिजो यतः

Transliteration

na tyājyaṃ tava viprendra dehametatsuśobhanam garbhastho mama sarvārthasādhakaḥ śaktijo yataḥ

Translation

O Erster unter den Brahmanen, du sollst diesen überaus schönen, glückverheißenden Leib nicht verlassen. Denn der im Schoß Weilende wird all meine Anliegen vollenden, da er von Śakti gezeugt ist.

Word by Word

• na: not

• tyājyam: to be abandoned/given up

• tava: by you/your

• viprendra: O best among Brāhmaṇas

• deham: body

• etat: this

• su-śobhanam: very auspicious/beautiful

• garbha-sthaḥ: residing in the womb

• mama: my

• sarva-artha-sādhakaḥ: accomplisher of all purposes/ends

• śakti-jaḥ: born of Śakti (power/Divine Energy)

• yataḥ: because/since

Speaker

Śakti/Devī (as the divine Shakti principle) addressing a Brāhmaṇa (viprendra) within Sūta’s narration

Characters & Entities

• Shakti
• Devi
• Brāhmaṇa

FAQs

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

It frames embodiment as purposeful and divinely sanctioned: the womb-indwelling presence is “sarvārtha-sādhaka,” implying that Śiva’s grace (through Śakti) works through manifested life—supporting Linga worship as a path where Pati acts within the world to fulfill dharma and spiritual aims.

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

Śiva-tattva is implied as Pati who accomplishes all ends through Śakti: the ‘Śakti-ja’ principle shows that Śiva’s power is inseparable from Śakti, and that divine agency operates from within (antar-yāmin) even in embryonic existence.

What ritualistic or Yogic practice is highlighted here?

It points to garbha-rakṣā and dharmic preservation of the body (deha) as a sacred instrument; yogically, it supports Pāśupata-oriented discipline that honors embodiment as a field where pāśa is loosened and siddhi arises by Śiva-Śakti’s will.