Shloka 29

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

स्वोदरं दुःखिता भूमौ ललाप च पपात च अरुन्धति तदा भीता वसिष्ठश् च महामतिः

Transliteration

svodaraṃ duḥkhitā bhūmau lalāpa ca papāta ca arundhati tadā bhītā vasiṣṭhaś ca mahāmatiḥ

Translation

غم سے نڈھال ارُندھتی نے زمین پر اپنے پیٹ پر ہاتھ مارا، نوحہ کیا اور گر پڑی۔ اسی لمحے مہامتی وِسِشٹھ بھی خوف سے گھبرا اٹھا۔

Word by Word

• स्व-उदरम् (svodaram): her own belly

• दुःखिता (duḥkhitā): afflicted with grief

• भूमौ (bhūmau): on the earth/ground

• ललाप (lalāpa): lamented, wailed

• च (ca): and

• पपात (papāta): fell down

• च (ca): and

• अरुन्धती (arundhatī): Arundhatī

• तदा (tadā): then, at that time

• भीता (bhītā): frightened, terrified

• वसिष्ठः (vasiṣṭhaḥ): Vasiṣṭha

• च (ca): and

• महा-मतिः (mahāmatiḥ): great-minded, of lofty intellect

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Arundhati
• Vasistha

FAQs

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

It portrays the collapse of ordinary supports under intense duḥkha, preparing the Pashu (bound soul) to seek Pati (Śiva) as the sole refuge—an inner prerequisite for sincere liṅga-bhakti and Śiva-anugraha.

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

By highlighting fear and grief even in exalted figures, the verse implicitly points to Śiva-tattva as the transcendent Pati beyond worldly instability (pāśa), the stable ground that alone grants steadiness and liberation.

What ritualistic or Yogic practice is highlighted here?

The immediate takeaway is vairāgya (dispassion) arising from shock and sorrow—an entry point for Pāśupata-oriented discipline: turning the mind from pain-bound reactions toward remembrance, surrender, and Śiva-upāsanā.