Shloka 95

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

स्त्रीधर्मे निखिले नष्टे दुराचारे व्यवस्थिते कृतार्थ इव देवेशो देवैः सार्धमुमापतिम्

Transliteration

strīdharme nikhile naṣṭe durācāre vyavasthite kṛtārtha iva deveśo devaiḥ sārdhamumāpatim

Translation

Khi toàn thể nữ pháp (strī-dharma) đã suy sụp và hạnh xấu trở nên vững bền, thì Chúa tể chư thiên—như thể đã toại nguyện—cùng các thần đến gần Umāpati, tức Thần Śiva.

Word by Word

• स्त्रीधर्मे: in strī-dharma (women’s righteous conduct)

• निखिले: entirely, in full

• नष्टे: destroyed, lost

• दुराचारे: in evil conduct/misbehavior

• व्यवस्थिते: established, settled

• कृतार्थः: one whose purpose is accomplished

• इव: as if

• देवेशः: Lord of the Devas (Indra/Deva-lord contextually)

• देवैः: with the gods

• सार्धम्: together

• उमापतिम्: Umāpati, the Lord of Umā (Śiva).

Speaker

Suta Goswami (narrating to the sages; internal episode involving the Devas approaching Shiva)

Characters & Entities

• Shiva
• Uma (Parvati)
• Devas
• Indra (implied as Devesha)

FAQs

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

It frames a dharma-crisis where the Devas seek Śiva (Umāpati) as Pati—the decisive refuge whose grace restores order; in Linga worship, this underscores approaching the Linga for purification and re-establishment of right conduct.

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

Śiva is indicated as Umāpati—inseparable from Śakti—and as the supreme Pati to whom even the Devas turn when pasha (bondage expressed as durācāra) dominates; his presence signals restoration through anugraha (grace).

What ritualistic or Yogic practice is highlighted here?

The verse implies śaraṇāgati (taking refuge) and deva-sangha-upāsanā—collective supplication to Śiva; practically, it points to Linga-pūjā with repentance (prāyaścitta-bhāva) and disciplined conduct aligned with Pāśupata orientation.