Shloka 29

अध्याय 66: इक्ष्वाकुवंश-ऐलवंशप्रवाहः (त्रिशङ्कु-राम-ययात्यादि-प्रकरणम्)

Devanagari script

स हि रामभयाद्राजा स्त्रीभिः परिवृतो वने बिभर्ति त्राणमिच्छन्वै नारीकवचमुत्तमम्

Transliteration

sa hi rāmabhayādrājā strībhiḥ parivṛto vane bibharti trāṇamicchanvai nārīkavacamuttamam

Translation

రామభయంతో ఆ రాజు స్త్రీలచే పరివృతుడై అరణ్యంలో నివసించెను. రక్షణ కోరుతూ ‘నారీ-కవచం’ అనే ఉత్తమ కవచాన్ని ధరించెను.

Word by Word

• सः: he

• हि: indeed

• राम-भयात्: from fear of Rama

• राजा: the king

• स्त्रीभिः: by/with women

• परिवृतः: surrounded

• वने: in the forest

• बिभर्ति: bears/wears

• त्राणम्: protection

• इच्छन्: desiring

• वै: indeed/assuredly

• नारी-कवचम्: the armor/shield of women (women as protective cover)

• उत्तमम्: excellent/supreme

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Rama

FAQs

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

It contrasts worldly “protection” (using social coverings and fear-driven tactics) with the Shaiva insight that lasting trāṇa is found by taking refuge in Pati—Shiva—often symbolized and accessed through Linga-puja.

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

By implication, it shows the limitation of external shelters under pāśa (bondage). Shiva-tattva as Pati is the only unconditioned protector; all other kavachas are contingent and rooted in fear.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the takeaway aligns with Pāśupata discipline: abandoning fear-based, external dependence and seeking inner protection through devotion, restraint, and Shiva-refuge (śaraṇāgati) expressed through Linga-puja.