Shloka 9

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

धराधरात्तं पतितं धरा तदा दधार तत्रापि विचित्रकण्ठी करांबुजाभ्यां करिखेलगामिनी रुदन्तमादाय रुरोद सा च

Transliteration

dharādharāttaṃ patitaṃ dharā tadā dadhāra tatrāpi vicitrakaṇṭhī karāṃbujābhyāṃ karikhelagāminī rudantamādāya ruroda sā ca

Translation

「山を担う者」から落ちた彼を、大地はそのまま受けとめた。そこでもまた、妙なる喉をもつ女神—象のごとく威厳ある歩みの御方—が蓮華の手で泣く者を抱き起こし、抱き取って自らも泣いた。

Word by Word

• धराधरात्: from the mountain

• तम्: him

• पतितम्: fallen

• धरा: the Earth

• तदा: then

• दधार: bore/supporting held

• तत्रापि: there also

• विचित्रकण्ठी: the wondrous-throated Lady (a divine feminine figure, Shakti-like)

• कराम्बुजाभ्याम्: with (her) lotus-like hands

• करिखेलगामिनी: she whose gait is like the sportive movement of an elephant

• रुदन्तम्: weeping/crying

• आदाय: having taken up

• रुरोद: wept

• सा च: she also.

Speaker

Suta Goswami

Characters & Entities

• Prithvi (Earth)
• Shakti (as a compassionate divine Lady)

FAQs

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

It frames the cosmos as sustained by dharā (support) and karuṇā (compassion), preparing the devotee to approach the Linga not as a mere symbol but as Pati (Lord Shiva) whose presence is upheld in the world through Shakti and the sacred ground of worship.

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

By showing the world’s immediate support and the Divine Lady’s compassionate response, the verse points to Shiva-tattva as inseparable from Shakti: the Lord as Pati is accessed through grace, where even suffering becomes a doorway to remembrance and refuge.

What ritualistic or Yogic practice is highlighted here?

The implied practice is bhakti shaped by karuṇā—softening the heart (anukampā) as a Pashupata-oriented inner discipline—so that the pashu (bound soul) turns from grief into surrender at the feet of Pati, often expressed outwardly as humble Linga-puja on consecrated earth.