Shloka 38

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

तथापि भर्तृरहिता दीना नारी भवेदिह पाहि मां तत आर्येन्द्र परिभूता भविष्यति

Transliteration

tathāpi bhartṛrahitā dīnā nārī bhavediha pāhi māṃ tata āryendra paribhūtā bhaviṣyati

Translation

तरीही, मी पतीविना राहिले तर या लोकी मी दीन नारी होईन। म्हणून मला वाचवा, हे आर्येन्द्र; नाहीतर मी अपमानित व छळली जाईन।

Word by Word

• tathāpi: even so

• bhartṛ-rahitā: without a husband/protector

• dīnā: wretched, helpless

• nārī: woman

• bhavet: would become

• iha: here, in this world

• pāhi: protect

• mām: me

• tataḥ: then/therefore

• ārya-indra: O best among the noble ones

• paribhūtā: humiliated, overpowered, dishonoured

• bhaviṣyati: will become/will be

Speaker

A woman petitioner (addressing a noble male protector/king within the narrative relayed by Suta)

FAQs

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

It frames protection (rakṣaṇa) as a dharmic duty and implicitly points to the deeper Shaiva principle that the highest refuge is Pati (Shiva), beyond fragile worldly protections.

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

By contrast: worldly support can fail (a woman becomes “bhartṛ-rahitā”), but Shiva as Pati is the unwavering protector who removes humiliation born of pasha (bondage) and grants true shelter.

What ritualistic or Yogic practice is highlighted here?

Not a specific rite is stated; the takeaway aligns with Pashupata orientation—seeking śaraṇāgati (refuge) and protection through dharma, which culminates in devotion to Mahadeva as Pati.