Shloka 31

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

विचारमुग्धे तव गर्भमण्डलं करांबुजाभ्यां विनिहत्य दुर्लभम् कुलं वसिष्ठस्य समस्तमप्यहो निहन्तुमार्ये कथमुद्यता वद

Transliteration

vicāramugdhe tava garbhamaṇḍalaṃ karāṃbujābhyāṃ vinihatya durlabham kulaṃ vasiṣṭhasya samastamapyaho nihantumārye kathamudyatā vada

Translation

Ó nobre senhora! Iludida por pensamentos ansiosos, com tuas mãos de lótus feriste o lótus do teu ventre e destruíste o que é tão difícil de alcançar. Como te decidiste a aniquilar toda a linhagem de Vasiṣṭha? Fala!

Word by Word

• विचारमुग्धे: bewildered by thoughts/anxiety

• तव: your

• गर्भमण्डलम्: the circle/lotus of the womb (embryonic seat)

• कराम्बुजाभ्याम्: with (your) lotus-like hands

• विनिहत्य: having struck down/destroyed

• दुर्लभम्: difficult to obtain, rare

• कुलम्: lineage, family line

• वसिष्ठस्य: of Vasiṣṭha

• समस्तम्: entire, complete

• अपि: even/indeed

• अहो: alas!/astonishingly

• निहन्तुम्: to kill, to destroy

• आर्ये: O noble lady/person

• कथम्: how?

• उद्यता: intent upon, determined

• वद: speak, tell.

Speaker

Suta (outer narration), quoting an internal speaker addressing a noble woman (contextual inference)

Characters & Entities

• Vasiṣṭha

FAQs

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

It warns that agitation of mind (vicāra-moha) becomes a form of pasha (bondage) that drives adharmic destruction; Linga-worship in the Purva-Bhaga repeatedly functions as the stabilizing return to Pati (Śiva), restoring restraint, fertility, and kula-dharma.

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

Indirectly: by contrasting destructive, thought-deluded impulse with the dharmic order upheld through Śiva-tattva—Pati as the regulating consciousness that dissolves tamas and protects the continuity of beings (pashus) from self-harm and lineage-ruin.

What ritualistic or Yogic practice is highlighted here?

A restraint-teaching aligned with Pāśupata discipline: conquering vṛtti-driven despair and turning the mind back to Pati through japa, vrata, and Linga-upāsanā so that harmful karma does not mature into violence against self or community.