Shloka 31

अविद्या-पञ्चक, नवसर्ग-क्रमः, प्रजापति-प्रसवः

Vibhaga 1, Adhyaya 5

Devanagari script

भजस्व धात्रीं जगतां ममापि च तवापि च पुन्नाम्नो नरकात्त्राति इति पुत्रीत्विहोक्तितः

Transliteration

bhajasva dhātrīṃ jagatāṃ mamāpi ca tavāpi ca punnāmno narakāttrāti iti putrītvihoktitaḥ

Translation

ലോകങ്ങളുടെ ധാത്രിയെ ഭജിക്കു—എനിക്കായും നിനക്കായും. ഇവിടെ പ്രസ്താവിച്ചിരിക്കുന്നു: പുത്രി തന്റെ പുത്രിത്വം കൊണ്ടുതന്നെ ‘പുന്നാമ’ എന്ന നരകത്തിൽ നിന്ന് (കുലത്തെ) രക്ഷിക്കുന്നു।

Word by Word

• भजस्व: worship

• धात्रीम्: the Sustainer/Supporter (of beings)

• जगताम्: of the worlds

• मम अपि: for me also/for my sake too

• च: and

• तव अपि: for you also/for your sake too

• च: and

• पुन्नाम्नः: named 'Punnāma'

• नरकात्: from hell

• त्राति: she delivers/saves

• इति: thus

• पुत्रीत्वि(पुत्रीत्व्): by daughterhood/as a daughter

• इह: here/in this teaching

• उक्तितः: as has been stated/according to the statement.

Speaker

Suta Goswami (narrating the puranic teaching to the sages; internal attribution inferred for Adhyaya context)

Characters & Entities

• Dhatrī (Sustainer/Divine Mother principle)

FAQs

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

It frames worship (bhajana/puja) as a dharmic act that protects the lineage—linking devotion to the Sustaining Divine (read in Shaiva context as Shiva-Shakti’s sustaining power) with deliverance from suffering states like naraka.

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

By pointing to the 'Sustainer of the worlds' (Dhatrī), it implies the Pati-tattva as the ultimate support of all beings; in Shaiva Siddhanta this sustaining lordship is inseparable from Shakti, through whom Pati uplifts pashus from bondage and suffering.

What ritualistic or Yogic practice is highlighted here?

Bhajana—devotional worship—focused on the sustaining deity; as a practical takeaway, it supports household Shaiva puja (including Linga-archana) performed for protection, welfare, and the easing of karmic burdens.