Shloka 85

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

नार्यश्चरन्ति संत्यज्य भर्तॄन् स्वैरं वृथाधमाः स्त्रीणां माता पिता बन्धुः सखा मित्रं च बान्धवः

Transliteration

nāryaścaranti saṃtyajya bhartṝn svairaṃ vṛthādhamāḥ strīṇāṃ mātā pitā bandhuḥ sakhā mitraṃ ca bāndhavaḥ

Translation

କେତେକ ନାରୀ ଭର୍ତ୍ତାଙ୍କୁ ତ୍ୟାଗ କରି ସ୍ୱେଚ୍ଛାରେ ଘୁରନ୍ତି—ବ୍ୟର୍ଥ ଓ ନିନ୍ଦ୍ୟ ଆଚରଣରେ ପତିତ ହୁଅନ୍ତି। ନାରୀମାନଙ୍କ ପାଇଁ ଆଶ୍ରୟ ହେଉଛନ୍ତି ମାତା-ପିତା ଏବଂ ବନ୍ଧୁବର୍ଗ—ସଖା, ମିତ୍ର ଓ ଆତ୍ମୀୟ।

Word by Word

• nāryaḥ: women

• caranti: wander/roam

• saṃtyajya: abandoning

• bhartṝn: husbands

• svairam: at one’s own will/caprice

• vṛthā: in vain/without right purpose

• adhamāḥ: degraded/low (in conduct)

• strīṇām: for women

• mātā: mother

• pitā: father

• bandhuḥ: kinsman/supporter

• sakhā: companion

• mitram: friend

• ca: and

• bāndhavaḥ: relatives/kinsfolk

Speaker

Suta Goswami (narrating Linga Purana teachings to the sages at Naimisharanya; dharma-instruction passage)

FAQs

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

It frames moral restraint and stable household order as supportive conditions for Shiva-bhakti and regular Linga-puja, reducing sense-driven wandering that strengthens pasha (bondage).

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

Indirectly: Shiva as Pati is approached through dharmic discipline; when the pashu follows right conduct and supportive relationships, the mind steadies for devotion and liberation-oriented worship.

What ritualistic or Yogic practice is highlighted here?

A yama/niyama-like emphasis—restraint, fidelity, and social responsibility—seen as preparatory discipline that protects the practitioner’s steadiness for puja and (where taught) Pashupata-oriented sadhana.