Shloka 29

अध्याय 66: इक्ष्वाकुवंश-ऐलवंशप्रवाहः (त्रिशङ्कु-राम-ययात्यादि-प्रकरणम्)

Devanagari script

स हि रामभयाद्राजा स्त्रीभिः परिवृतो वने बिभर्ति त्राणमिच्छन्वै नारीकवचमुत्तमम्

Transliteration

sa hi rāmabhayādrājā strībhiḥ parivṛto vane bibharti trāṇamicchanvai nārīkavacamuttamam

Translation

Wahrlich, jener König, aus Furcht vor Rāma, lebte im Wald, von Frauen umgeben; und in seinem Verlangen nach Schutz trug er den vortrefflichen „Frauenpanzer“ als Schild.

Word by Word

• सः: he

• हि: indeed

• राम-भयात्: from fear of Rama

• राजा: the king

• स्त्रीभिः: by/with women

• परिवृतः: surrounded

• वने: in the forest

• बिभर्ति: bears/wears

• त्राणम्: protection

• इच्छन्: desiring

• वै: indeed/assuredly

• नारी-कवचम्: the armor/shield of women (women as protective cover)

• उत्तमम्: excellent/supreme

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Rama

FAQs

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

It contrasts worldly “protection” (using social coverings and fear-driven tactics) with the Shaiva insight that lasting trāṇa is found by taking refuge in Pati—Shiva—often symbolized and accessed through Linga-puja.

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

By implication, it shows the limitation of external shelters under pāśa (bondage). Shiva-tattva as Pati is the only unconditioned protector; all other kavachas are contingent and rooted in fear.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the takeaway aligns with Pāśupata discipline: abandoning fear-based, external dependence and seeking inner protection through devotion, restraint, and Shiva-refuge (śaraṇāgati) expressed through Linga-puja.