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Shloka 37

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

अहो ऽद्भुतं मया दृष्टं दुःखपात्री ह्यहं विभो दुःखत्राता भव ब्रह्मन् ब्रह्मसूनो जगद्गुरो

aho 'dbhutaṃ mayā dṛṣṭaṃ duḥkhapātrī hyahaṃ vibho duḥkhatrātā bhava brahman brahmasūno jagadguro

อา! สิ่งที่ข้าพเจ้าเห็นช่างน่าอัศจรรย์ยิ่งนัก แต่ข้าพเจ้ากลับเป็นภาชนะแห่งทุกข์ โอ ผู้ทรงฤทธิ์ ขอท่านจงเป็นผู้กู้จากความทุกข์ของข้าพเจ้า โอ พราหมณ์—โอ บุตรแห่งพรหมา โอ คุรุแห่งโลกทั้งปวง

अहो (aho)ah!/indeed
अहो (aho):
अद्भुतं (adbhutaṃ)wondrous, marvelous
अद्भुतं (adbhutaṃ):
मया (mayā)by me
मया (mayā):
दृष्टं (dṛṣṭaṃ)seen
दृष्टं (dṛṣṭaṃ):
दुःखपात्री (duḥkhapātrī)a receptacle/vessel of sorrow
दुःखपात्री (duḥkhapātrī):
हि (hi)indeed
हि (hi):
अहं (ahaṃ)I
अहं (ahaṃ):
विभो (vibho)O all-pervading/mighty one
विभो (vibho):
दुःखत्राता (duḥkhatrātā)rescuer from sorrow
दुःखत्राता (duḥkhatrātā):
भव (bhava)become (please be)
भव (bhava):
ब्रह्मन् (brahman)O Brahman/O sacred lord (vocative)
ब्रह्मन् (brahman):
ब्रह्मसूनो (brahmasūno)O son of Brahmā
ब्रह्मसूनो (brahmasūno):
जगद्गुरो (jagadguro)O teacher of the world
जगद्गुरो (jagadguro):

A distressed supplicant addressing a divine guru-like figure (invoked as 'son of Brahma' and 'world-teacher') within Suta’s narrated frame

B
Brahma

FAQs

It voices the core devotional stance behind Linga-puja: the pashu (finite soul) admits its duḥkha and seeks the saving anugraha of the supreme guide, which Linga worship ritually embodies as turning toward Pati for release from pasha.

By invoking the Lord as vibhu (all-pervading power) and jagad-guru (cosmic teacher), it aligns with Shiva-tattva as Pati—the transcendent-yet-immanent source of guidance and grace who removes sorrow and bondage.

A direct śaraṇāgati (seeking refuge) prayer—central to Pāśupata orientation—where inner humility and appeal for the Lord’s saving action precede disciplined worship, japa, and meditative absorption on the Linga as Pati.