Shloka 85

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

नार्यश्चरन्ति संत्यज्य भर्तॄन् स्वैरं वृथाधमाः स्त्रीणां माता पिता बन्धुः सखा मित्रं च बान्धवः

Transliteration

nāryaścaranti saṃtyajya bhartṝn svairaṃ vṛthādhamāḥ strīṇāṃ mātā pitā bandhuḥ sakhā mitraṃ ca bāndhavaḥ

Translation

Certaines femmes, abandonnant leurs époux, errent au gré de leur volonté, tombées dans une conduite vaine et blâmable. Pour les femmes, le véritable appui est la mère et le père, ainsi que les proches : amis, compagnons et parents.

Word by Word

• nāryaḥ: women

• caranti: wander/roam

• saṃtyajya: abandoning

• bhartṝn: husbands

• svairam: at one’s own will/caprice

• vṛthā: in vain/without right purpose

• adhamāḥ: degraded/low (in conduct)

• strīṇām: for women

• mātā: mother

• pitā: father

• bandhuḥ: kinsman/supporter

• sakhā: companion

• mitram: friend

• ca: and

• bāndhavaḥ: relatives/kinsfolk

Speaker

Suta Goswami (narrating Linga Purana teachings to the sages at Naimisharanya; dharma-instruction passage)

FAQs

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

It frames moral restraint and stable household order as supportive conditions for Shiva-bhakti and regular Linga-puja, reducing sense-driven wandering that strengthens pasha (bondage).

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

Indirectly: Shiva as Pati is approached through dharmic discipline; when the pashu follows right conduct and supportive relationships, the mind steadies for devotion and liberation-oriented worship.

What ritualistic or Yogic practice is highlighted here?

A yama/niyama-like emphasis—restraint, fidelity, and social responsibility—seen as preparatory discipline that protects the practitioner’s steadiness for puja and (where taught) Pashupata-oriented sadhana.