Shloka 39

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

पिता माता च पुत्राश्च पौत्राः श्वशुर एव च एते न बान्धवाः स्त्रीणां भर्ता बन्धुः परा गतिः

Transliteration

pitā mātā ca putrāśca pautrāḥ śvaśura eva ca ete na bāndhavāḥ strīṇāṃ bhartā bandhuḥ parā gatiḥ

Translation

对女子而言，父亲、母亲、儿子、孙子，乃至公公，都不被视为最终归依；唯有丈夫被宣说为真正的亲属与至上的人生归途。（在湿婆派理解中，此意指于所立之法定关系中保持坚定；而最高归依仍是主宰Pati——湿婆——超越一切世间系缚。）

Word by Word

• पिता (pitā): father

• माता (mātā): mother

• च (ca): and

• पुत्राः (putrāḥ): sons

• पौत्राः (pautrāḥ): grandsons

• श्वशुरः (śvaśuraḥ): father-in-law

• एव (eva): indeed/only

• एते (ete): these

• न (na): not

• बान्धवाः (bāndhavāḥ): relatives/kinsmen

• स्त्रीणाम् (strīṇām): of women

• भर्ता (bhartā): husband

• बन्धुः (bandhuḥ): kinsman/refuge

• परा (parā): highest/supreme

• गतिः (gatiḥ): path, destiny, refuge

Speaker

Suta Goswami (narrating Purāṇic dharma to the sages at Naimiṣāraṇya; internal source-text voice)

FAQs

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

It frames household life as a regulated dharmic order: steadiness, loyalty, and duty purify the pashu (individual soul) and make it fit for Shiva-bhakti, which culminates in worship of the Linga as the supreme refuge beyond worldly supports.

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

Implicitly, it contrasts worldly refuges with the ultimate: in Shaiva Siddhanta, all relations are within pāśa (bondage), while the final parā gati is Pati—Śiva—who alone grants liberation when the soul turns from dependence on transient supports to divine refuge.

What ritualistic or Yogic practice is highlighted here?

No specific rite is named; the takeaway is dharma-niyama (ethical discipline) in gṛhastha life as a preparatory limb supporting Shiva-pūjā and the inward Pāśupata orientation of reducing attachment to pāśa while remaining dutiful.