Shloka 27

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

पुत्रीकृता सती या सा मानसी शिवसम्भवा दक्षेण जगतां धात्री रुद्रमेवास्थिता पतिम्

Transliteration

putrīkṛtā satī yā sā mānasī śivasambhavā dakṣeṇa jagatāṃ dhātrī rudramevāsthitā patim

Translation

ນາງ ສະຕີ (Satī) ຜູ້ທີ່ ທັກສະ (Dakṣa) ຮັບເປັນບຸດຣີ ແມ່ນເກີດຈາກຈິດ ແລະກໍເກີດຈາກ ພຣະສິວະ (Śiva)؛ ແມ່ນແມ່ນຖືກເອີ້ນວ່າ ຜູ້ຄ້ຳຈຸນໂລກ ແຕ່ນາງໄດ້ເລືອກ ຣຸດຣະ (Rudra) ແຕ່ພຽງອົງດຽວ ເປັນພຣະສາມີ (Pati) ແລະຕັ້ງມັ່ນຢູ່ໃນພຣະອົງນັ້ນ।

Word by Word

• पुत्रीकृता: adopted/accepted as a daughter

• सती: Satī (Śiva’s Śakti)

• या सा: she who

• मानसी: mind-born (mānasī)

• शिवसम्भवा: arisen from Śiva

• दक्षेण: by Dakṣa

• जगतां: of the worlds

• धात्री: sustainer/supporter (dhātrī)

• रुद्रम् एव: Rudra alone

• आस्थिता: established in/steadfastly devoted to

• पतिम्: Lord, husband (Pati)

Speaker

Suta Goswami

Characters & Entities

• Sati
• Shiva
• Rudra
• Daksha

FAQs

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

It establishes Rudra as Pati—the supreme Lord—toward whom Śakti herself is unwavering; this underwrites Linga-upāsanā as devotion to Pati beyond worldly lineage or social sanction.

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

Śiva is presented as the source (śiva-sambhavā) even of Satī, indicating Pati as the transcendental ground of manifestation; Satī’s exclusive orientation to Rudra highlights Shiva-tattva as the ultimate refuge and Lordship.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes niṣṭhā (steadfast establishment) in Pati—an inner discipline aligned with Pāśupata orientation, where the pashu (soul) turns from pasha (bondage) toward Rudra through single-point devotion.