Shloka 25

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

हा पुत्र पुत्र पुत्रेति पपात च सुदुःखितः ललापारुन्धती प्रेक्ष्य तदासौ रुदतीं द्विजाः

Transliteration

hā putra putra putreti papāta ca suduḥkhitaḥ lalāpārundhatī prekṣya tadāsau rudatīṃ dvijāḥ

Translation

ລາວຮ້ອງວ່າ “ໂອ ລູກເອີຍ—ລູກເອີຍ!” ແລ້ວລົ້ມລົງດ້ວຍຄວາມໂສກຫນັກ. ເມື່ອເຫັນອຣຸນທະຕີກຳລັງຮ້ອງໄຫ້ ພຣາຫມັນທັງຫຼາຍກໍຮ້ອງຄ່ຳຄວນຕາມກັນ.

Word by Word

• हा (hā): alas

• पुत्र (putra): son

• पुत्रेति (putreti): saying “son!”

• पपात (papāta): fell down

• च (ca): and

• सुदुःखितः (suduḥkhitaḥ): deeply afflicted with sorrow

• ललाप (lalāpa): lamented, wailed

• अरुन्धती (arundhatī): Arundhatī

• प्रेक्ष्य (prekṣya): having seen

• तदा (tadā): then

• असौ (asau): she/that one

• रुदतीम् (rudatīm): weeping

• द्विजाः (dvijāḥ): the twice-born (brāhmaṇas)

Speaker

Suta Goswami (narrating the episode within the Purva-Bhaga narrative)

Characters & Entities

• Arundhati
• Brahmanas

FAQs

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

The verse foregrounds human helplessness under duḥkha (sorrow), implying the Purāṇic movement from collapse in grief to seeking refuge in Pati—Lord Shiva—often through Linga-centered devotion and prayer for śānti.

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

Though Shiva is not named in the line, the narrative tone presents the pashu’s condition—overpowered by pasha (emotional bondage). In Shaiva Siddhanta, Shiva-tattva is the compassionate Pati who alone can loosen such bonds and restore steadiness (sthiti).

What ritualistic or Yogic practice is highlighted here?

A direct ritual is not stated; the implied practice is śaraṇāgati (surrender) and turning grief into bhakti—often expressed in Purāṇic contexts through Linga-pūjā, japa, and prayer for inner purification (mala-kṣaya).