Shloka 36

सूर्यरथ-रचना, ध्रुव-प्रेरणा, मास-गणाः च

Jyotish-chakra: Surya’s Motion and Monthly Retinues

Devanagari script

रक्षोहेतिः प्रहेतिश् च पौरुषेयो वधस् तथा सर्पो व्याघ्रः पुनश्चापो वातो विद्युद्दिवाकरः

Transliteration

rakṣohetiḥ prahetiś ca pauruṣeyo vadhas tathā sarpo vyāghraḥ punaścāpo vāto vidyuddivākaraḥ

Translation

Bahaya berupa gangguan rākṣasa, serangan mendadak, kekerasan buatan manusia, dan kematian; juga ancaman ular dan harimau; lagi pula senjata, angin kencang, kilat, dan matahari yang membakar—dalam semua mara bahaya ini, Pati Śiva adalah perlindungan tertinggi, yang memutus pāśa dan membebaskan paśu.

Word by Word

• rakṣaḥ: a rākṣasa/demonic force

• hetiḥ: a blow/attack, cause of injury

• prahetiḥ: a sudden strike/assault, projectile-attack

• ca: and

• pauruṣeyaḥ: arising from human agency

• vadhaḥ: killing, violent death

• tathā: likewise

• sarpaḥ: serpent

• vyāghraḥ: tiger

• punaḥ: again, further

• cāpaḥ: weapon (lit. bow

• vātaḥ: wind, storm

• vidyut: lightning

• divākaraḥ: the sun (day-maker), scorching heat

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

By listing external and internal sources of danger, the verse frames Linga-worship as śaraṇāgati to Pati (Śiva), the protector who dissolves fear and cuts the pāśas that keep the paśu bound to suffering.

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

Śiva-tattva is implied as the transcendent refuge beyond all upadravas—demonic, human, and elemental—showing Pati’s lordship over both beings and the forces of nature.

What ritualistic or Yogic practice is highlighted here?

The practical takeaway is protective śiva-upāsanā—Linga-dhyāna, japa, and Pāśupata-oriented surrender—used as a discipline to stabilize the mind in danger and overcome fear-born bondage.