Shloka 95

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

Devanagari script

स्त्रीधर्मे निखिले नष्टे दुराचारे व्यवस्थिते कृतार्थ इव देवेशो देवैः सार्धमुमापतिम्

Transliteration

strīdharme nikhile naṣṭe durācāre vyavasthite kṛtārtha iva deveśo devaiḥ sārdhamumāpatim

Translation

Когда весь женский дхарма (стри-дхарма) пал и дурное поведение прочно утвердилось, Владыка девов — словно достигший своей цели — приблизился вместе с богами к Умапати, Господу Шиве.

Word by Word

• स्त्रीधर्मे: in strī-dharma (women’s righteous conduct)

• निखिले: entirely, in full

• नष्टे: destroyed, lost

• दुराचारे: in evil conduct/misbehavior

• व्यवस्थिते: established, settled

• कृतार्थः: one whose purpose is accomplished

• इव: as if

• देवेशः: Lord of the Devas (Indra/Deva-lord contextually)

• देवैः: with the gods

• सार्धम्: together

• उमापतिम्: Umāpati, the Lord of Umā (Śiva).

Speaker

Suta Goswami (narrating to the sages; internal episode involving the Devas approaching Shiva)

Characters & Entities

• Shiva
• Uma (Parvati)
• Devas
• Indra (implied as Devesha)

FAQs

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

It frames a dharma-crisis where the Devas seek Śiva (Umāpati) as Pati—the decisive refuge whose grace restores order; in Linga worship, this underscores approaching the Linga for purification and re-establishment of right conduct.

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

Śiva is indicated as Umāpati—inseparable from Śakti—and as the supreme Pati to whom even the Devas turn when pasha (bondage expressed as durācāra) dominates; his presence signals restoration through anugraha (grace).

What ritualistic or Yogic practice is highlighted here?

The verse implies śaraṇāgati (taking refuge) and deva-sangha-upāsanā—collective supplication to Śiva; practically, it points to Linga-pūjā with repentance (prāyaścitta-bhāva) and disciplined conduct aligned with Pāśupata orientation.