Shloka 37

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

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

Transliteration

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

Translation

啊！我所见何其奇妙！然而我却成了忧苦的器皿，伟力者啊。愿您作我苦难的救护者，婆罗门啊——梵天之子，诸世界之师。

Word by Word

• अहो (aho): ah!/indeed

• अद्भुतं (adbhutaṃ): wondrous, marvelous

• मया (mayā): by me

• दृष्टं (dṛṣṭaṃ): seen

• दुःखपात्री (duḥkhapātrī): a receptacle/vessel of sorrow

• हि (hi): indeed

• अहं (ahaṃ): I

• विभो (vibho): O all-pervading/mighty one

• दुःखत्राता (duḥkhatrātā): rescuer from sorrow

• भव (bhava): become (please be)

• ब्रह्मन् (brahman): O Brahman/O sacred lord (vocative)

• ब्रह्मसूनो (brahmasūno): O son of Brahmā

• जगद्गुरो (jagadguro): O teacher of the world

Speaker

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

Characters & Entities

• Brahma

FAQs

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

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.

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

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.

What ritualistic or Yogic practice is highlighted here?

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.