Shloka 14

विष्णुचक्रलाभो नाम (अर्धनारीश्वर-तत्त्वं, सती-पार्वती-सम्भवः, दक्षयज्ञविनाशः)

Devanagari script

सतीसंज्ञा तदा सा वै रुद्रमेवाश्रिता पतिम् दक्षं विनिन्द्य कालेन देवी मैना ह्यभूत्पुनः

Transliteration

satīsaṃjñā tadā sā vai rudramevāśritā patim dakṣaṃ vinindya kālena devī mainā hyabhūtpunaḥ

Translation

Known then as Satī, she indeed took refuge in Rudra alone as her Lord (Pati). Having reproached Dakṣa, in due course of time the Goddess was born again as Mainā.

Word by Word

• satī-saṃjñā: bearing the name Satī

• tadā: then

• sā: she

• vai: indeed

• rudram: Rudra (Śiva)

• eva: alone

• āśritā: having taken refuge in

• patim: the Lord, husband (Pati)

• dakṣam: Dakṣa

• vinindya: having censured/reproached

• kālena: in time, in due course

• devī: the Goddess

• mainā: Mainā (as named/known)

• hi: indeed

• abhūt: became/was born

• punaḥ: again

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Rudra
• Sati
• Daksha
• Devi
• Maina

FAQs

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

It establishes exclusive śaraṇāgati (refuge) in Rudra as Pati, a core mood behind Linga-pūjā where the Pashu (soul) turns from worldly honor (Dakṣa’s pride) to the Lord as the sole support.

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

Śiva is presented as Pati—the ultimate refuge and inner Lord—independent of social status or ritual prestige, indicating that Shiva-tattva is the final ground of protection and liberation beyond ego-bound yajña identity.

What ritualistic or Yogic practice is highlighted here?

The takeaway is śaraṇāgati and single-point devotion (ananya-bhakti) to Pati; as a Yogic principle it aligns with Pāśupata orientation—turning away from pāśa (bondage like pride and insult) and resting the mind in Rudra alone.