Shloka 35

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

अदृश्यन्त्युवाच मया यदि मुनिश्रेष्ठस् त्रातुं वै निश्चितं स्वकम् ममाशुभं शुभं देहं कथंचित् पालयाम्यहम्

Transliteration

adṛśyantyuvāca mayā yadi muniśreṣṭhas trātuṃ vai niścitaṃ svakam mamāśubhaṃ śubhaṃ dehaṃ kathaṃcit pālayāmyaham

Translation

अदृश्यन्ती म्हणाली—हे मुनिश्रेष्ठ! तुम्ही आपल्या व्रत-उद्देशाचे रक्षण करण्याचा निश्चय केला असेल, तर मीही, जरी हा देह अशुभ असला तरी शुभ साधणारा होऊ शकतो—तो कसा तरी जपून ठेवीन, जेणेकरून तुमचे त्राणकार्य सिद्ध होईल।

Word by Word

• अदृश्यन्ती उवाच: Adṛśyantī said

• मया यदि: if by me / if I (am to)

• मुनिश्रेष्ठः: O best of sages

• त्रातुम्: to save, to protect

• वै: indeed

• निश्चितम्: firmly resolved, determined

• स्वकम्: one’s own (vow/duty/purpose)

• मम: my

• अशुभम्: inauspicious, impure

• शुभम्: auspicious, capable of merit

• देहम्: body

• कथंचित्: somehow, by some means

• पालयामि: I preserve, maintain

• अहम्: I

Speaker

Adṛśyantī (a female speaker within the narrative frame)

Characters & Entities

• Adṛśyantī
• Muni (unnamed sage)

FAQs

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

It frames the body as an instrument for dharma and Shiva-oriented practice: even an “impure” body can become “auspicious” when sustained for vow, protection, and the fulfillment of a righteous Shaiva intention.

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

Indirectly, it reflects the Shaiva Siddhanta distinction: the pashu (individual) is bound and limited, yet can orient toward auspiciousness through resolve and right support of practice—implying Pati (Shiva) as the ultimate protector and fulfiller of dharmic intent.

What ritualistic or Yogic practice is highlighted here?

Vratadhāraṇa and tapas-oriented discipline: preserving the body “somehow” to sustain a vow and continue the conditions necessary for Shaiva sādhanā (aligned with Pāśupata-style endurance and commitment).