Shloka 33

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

सूत उवाच एवं स्नुषामुपालभ्य मुनिं चारुन्धती स्थिता अरुन्धती वसिष्ठस्य प्राह चार्तेति विह्वला

Transliteration

sūta uvāca evaṃ snuṣāmupālabhya muniṃ cārundhatī sthitā arundhatī vasiṣṭhasya prāha cārteti vihvalā

Translation

スータは語った。かくして嫁を戒めたのち、気高きアルンダティーは牟尼の前に立った。ついでアルンダティーは悲嘆に打たれ、泣きながらヴァシシュタに言った。「ああ、私は苦しんでおります！」

Word by Word

• सूत उवाच: Sūta said

• एवम्: thus

• स्नुषाम्: to the daughter-in-law

• उपालभ्य: having reproached/accused

• मुनिम्: the sage

• च: and

• अरुन्धती: Arundhatī

• स्थिता: stood/was present

• अरुन्धती: Arundhatī

• वसिष्ठस्य: of/to Vasiṣṭha

• प्राह: said/spoke

• च: and

• आर्ता इति (चार्तेति): 'I am afflicted!' (cry of distress)

• विह्वला: overwhelmed/agitated

Speaker

Suta

Characters & Entities

• Suta
• Arundhati
• Vasistha

FAQs

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

This verse sets the emotional and narrative ground where suffering (pāśa—bondage as grief) drives seekers toward the sage’s guidance, which in the Linga Purana commonly culminates in Shiva-oriented remedies such as vrata, japa, and Liṅga-pūjā for purification and protection.

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

Implicitly, it reflects the Shaiva Siddhanta frame: the pashu (embodied soul) becomes vihvalā (shaken) under pasha (affliction/karma), and must seek higher refuge—ultimately Pati, Shiva—through right counsel and dharmic, Shiva-centered practice.

What ritualistic or Yogic practice is highlighted here?

No specific rite is named in this line; it functions as a narrative pivot leading to instruction. In the Linga Purana’s Shaiva trajectory, such distress typically precedes upadeśa on Shiva-bhakti, Liṅga-pūjā, and purificatory observances aligned with Pāśupata discipline.