Shloka 59

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

अथ तस्यास्तदालापं वसिष्ठो मुनिसत्तमः श्रुत्वा स्नुषामुवाचेदं मा रोदीर् इति दुःखितः

Transliteration

atha tasyāstadālāpaṃ vasiṣṭho munisattamaḥ śrutvā snuṣāmuvācedaṃ mā rodīr iti duḥkhitaḥ

Translation

ຕໍ່ມາ ວະສິດຖະ ມຸນິຜູ້ປະເສີດສຸດ ໄດ້ຍິນຄຳຄ່ຳຄວນຂອງນາງ ແລະເວົ້າກັບລູກສະໄພ້ດ້ວຍຄວາມເມດຕາວ່າ: “ຢ່າຮ້ອງໄຫ້ເລີຍ,” ແມ່ນແມ່ນວ່າພຣະອົງເອງກໍໂສກເສົ້າຢູ່.

Word by Word

• atha: then

• tasyāḥ: of her

• tad-ālāpam: that lament/speech

• vasiṣṭhaḥ: Vasiṣṭha

• muni-sattamaḥ: the best among sages

• śrutvā: having heard

• snuṣām: to the daughter-in-law

• uvāca: said

• idam: this

• mā rodīḥ: do not weep

• iti: thus

• duḥkhitaḥ: grieving/sorrowful

Speaker

Suta (narrator) describing Vasiṣṭha’s speech within the embedded narrative

Characters & Entities

• Vasiṣṭha

FAQs

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

It frames the puranic ethic that even amid grief, the mind should be steadied by a guru-like sage—preparing the listener for Shiva-bhakti and disciplined worship where the Pashu (soul) loosens Pasha (bondage) by composure and devotion to Pati (Shiva).

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

Indirectly: by showing the sage’s compassionate restraint, it points to the Shaiva ideal that sorrow is a movement of bound consciousness (Pashu), while liberation is approached through steadiness and guidance that culminate in reliance on Pati—Shiva as the ultimate refuge beyond grief.

What ritualistic or Yogic practice is highlighted here?

A preliminary Pashupata-Yogic discipline: mastery of lamentation and mental agitation (śoka-nigraha) through guru-upadeśa, which supports later practices like japa, dhyāna, and regulated Shiva-pūjā.