Shloka 61

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

दृष्ट्वा तामबलां प्राह मङ्गलाभरणैर् विना आसीनामाकुलां साध्वीं बाष्पपर्याकुलेक्षणाम्

Transliteration

dṛṣṭvā tāmabalāṃ prāha maṅgalābharaṇair vinā āsīnāmākulāṃ sādhvīṃ bāṣpaparyākulekṣaṇām

Translation

Thấy người phụ nữ hiền hạnh ấy yếu đuối, ngồi trong bối rối—không còn những trang sức cát tường, đôi mắt mờ rung vì lệ—chàng liền cất lời với nàng.

Word by Word

• dṛṣṭvā: having seen

• tām: her

• abalām: helpless/weak woman

• prāha: said/spoke

• maṅgala-ābharaṇaiḥ: with auspicious ornaments (tokens of marital auspiciousness)

• vinā: without

• āsīnām: seated

• ākulām: distressed/agitated

• sādhvīm: chaste/virtuous woman

• bāṣpa: tears

• paryākula-īkṣaṇām: whose eyes are troubled/blurred (with emotion)

Speaker

Suta (outer narrator), describing an internal speaker addressing the distressed woman

Characters & Entities

• Shiva
• Shakti
• Pati
• Pashu
• Pasha

FAQs

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

It frames a devotee’s visible state of duḥkha and loss of auspiciousness, setting up the need for Pati’s grace—often resolved in the Purana through Shiva-centered refuge such as Linga-sevā, vrata, or mantra.

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

Shiva-tattva is implied as the compassionate Pati who responds when the pashu is overwhelmed by pasha—sorrow, fear, and worldly insecurity—prompting guidance that leads back to dharma and inner steadiness.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated in this line; it functions as the narrative prelude where instruction typically follows—often pointing toward Shiva-upāsanā (Linga-pūjā, vrata, or Pāśupata-oriented discipline) as the remedy for agitation and bondage.