Shloka 12

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

न त्याज्यं तव विप्रेन्द्र देहमेतत्सुशोभनम् गर्भस्थो मम सर्वार्थसाधकः शक्तिजो यतः

Transliteration

na tyājyaṃ tava viprendra dehametatsuśobhanam garbhastho mama sarvārthasādhakaḥ śaktijo yataḥ

Translation

ข้าแต่วิปเรนทระ ท่านไม่ควรละทิ้งกายอันงดงามยิ่งนี้ เพราะผู้สถิตในครรภ์ของข้าพเจ้าเป็นผู้บรรลุประโยชน์ทั้งปวงของข้าพเจ้า เนื่องด้วยเป็นผู้เกิดจากศักติ

Word by Word

• na: not

• tyājyam: to be abandoned/given up

• tava: by you/your

• viprendra: O best among Brāhmaṇas

• deham: body

• etat: this

• su-śobhanam: very auspicious/beautiful

• garbha-sthaḥ: residing in the womb

• mama: my

• sarva-artha-sādhakaḥ: accomplisher of all purposes/ends

• śakti-jaḥ: born of Śakti (power/Divine Energy)

• yataḥ: because/since

Speaker

Śakti/Devī (as the divine Shakti principle) addressing a Brāhmaṇa (viprendra) within Sūta’s narration

Characters & Entities

• Shakti
• Devi
• Brāhmaṇa

FAQs

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

It frames embodiment as purposeful and divinely sanctioned: the womb-indwelling presence is “sarvārtha-sādhaka,” implying that Śiva’s grace (through Śakti) works through manifested life—supporting Linga worship as a path where Pati acts within the world to fulfill dharma and spiritual aims.

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

Śiva-tattva is implied as Pati who accomplishes all ends through Śakti: the ‘Śakti-ja’ principle shows that Śiva’s power is inseparable from Śakti, and that divine agency operates from within (antar-yāmin) even in embryonic existence.

What ritualistic or Yogic practice is highlighted here?

It points to garbha-rakṣā and dharmic preservation of the body (deha) as a sacred instrument; yogically, it supports Pāśupata-oriented discipline that honors embodiment as a field where pāśa is loosened and siddhi arises by Śiva-Śakti’s will.