Shloka 36

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

प्रियदुःखमहं प्राप्ता ह्य् असती नात्र संशयः मुने दुःखादहं दग्धा यतः पुत्री मुने तव

Transliteration

priyaduḥkhamahaṃ prāptā hy asatī nātra saṃśayaḥ mune duḥkhādahaṃ dagdhā yataḥ putrī mune tava

Translation

میں محبوب کی جدائی کے غم میں مبتلا ہو گئی ہوں؛ بے شک میں ‘اَسَتی’—یعنی بے برکت و ناموافق—ہو چکی ہوں، اے مُنے۔ غم نے مجھے جلا دیا ہے، کیونکہ میں آپ کی بیٹی ہوں، اے مُنی۔

Word by Word

• priya: dear, beloved

• duḥkham: sorrow, pain

• aham: I

• prāptā: have attained/come into

• hi: indeed

• asatī: unblessed/inauspicious woman (also: not true to the good)

• na: not

• atra: here

• saṃśayaḥ: doubt

• mune: O sage

• duḥkhāt: from/through sorrow

• dagdhā: burned, scorched

• yataḥ: because/since

• putrī: daughter

• tava: your

Speaker

Sati (Dakshayani), within Suta’s narration

Characters & Entities

• Sati
• Shiva

FAQs

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

The verse frames duḥkha (burning sorrow) as a form of inner pasha (bondage). In Linga worship, the devotee turns that inner heat toward Śiva (Pati) through steadiness and remembrance, converting grief into śiva-bhāva (auspicious consciousness).

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

By implying that separation from the beloved good is experienced as “inauspiciousness,” it indirectly points to Shiva-tattva as the true source of auspiciousness (śivatva). When awareness is cut off from Śiva, the pashu experiences burning sorrow; when reconnected, the same consciousness becomes śānti.

What ritualistic or Yogic practice is highlighted here?

The verse highlights inner tapas born of viraha—useful in Pāśupata-oriented practice as vairāgya and smaraṇa (remembrance). A practical takeaway is to anchor the mind in the Linga with japa and dhyāna when grief arises, treating sorrow as a signal to return to Pati.