Shloka 91

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

रक्षार्थमागतस्त्वद्य मम बालेन्दुभूषणः को ऽन्यः समो मया लोके देवो वा दानवो ऽपि वा

Transliteration

rakṣārthamāgatastvadya mama bālendubhūṣaṇaḥ ko 'nyaḥ samo mayā loke devo vā dānavo 'pi vā

Translation

“Pada hari ini, demi melindungiku, Engkau telah datang—wahai Tuhan yang berhias bulan sabit. Siapakah lagi di dunia ini yang setara denganku—sama ada dewa ataupun danava?”

Word by Word

• रक्षार्थम्: for protection

• आगतः: has come

• त्व् (त्वम्): you

• अद्य: today/now

• मम: for me/of me

• बालेन्दुभूषणः: O (Shiva) whose ornament is the young crescent moon

• कः अन्यः: who else

• समः: equal

• मया: to me/with me

• लोके: in the world

• देवः वा: a god or

• दानवः अपि वा: even a demon

Speaker

An exalted devotee addressing Shiva (within Suta’s narration to the sages)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva as the immediate Rakshaka (protector) who responds to devotion; Linga-worship is thus not merely symbolic but a direct surrender of the pashu (soul) to Pati for protection and grace.

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

By invoking the crescent-moon Lord who personally arrives to protect, the verse implies Shiva’s supremacy beyond the categories of deva and danava—Pati who transcends worldly hierarchy and acts through compassion.

What ritualistic or Yogic practice is highlighted here?

The key practice is śaraṇāgati (taking refuge) expressed through bhakti; in Pāśupata terms, turning the pashu toward Pati loosens pasha (bondage) and establishes divine guardianship.