Shloka 86

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

भार्यामार्यामुमां प्राह ततो हालाहलाशनः रक्षाम्येनं द्विजं बालं फुल्लेन्दीवरलोचनम्

Transliteration

bhāryāmāryāmumāṃ prāha tato hālāhalāśanaḥ rakṣāmyenaṃ dvijaṃ bālaṃ phullendīvaralocanam

Translation

随后，哈拉哈拉-阿舍那（湿婆，吞饮宇宙毒液者）对其圣洁配偶乌玛说道：“我将护佑这位婆罗门少年，他的双眼如盛放的青莲。”

Word by Word

• भाऱ्याम् (bhāryām): to his consort

• आर्याम् (āryām): noble, revered

• उमाम् (umām): Umā (Pārvatī)

• प्राह (prāha): said, spoke

• ततः (tataḥ): then

• हालाहलाशनः (hālāhalāśanaḥ): the eater of Hālāhala (Śiva)

• रक्षामि (rakṣāmi): I protect, I shall protect

• एनम् (enam): this (one)

• द्विजम् (dvijam): Brahmin, twice-born

• बालम् (bālam): child, young boy

• फुल्लेन्दीवरलोचनम् (phullendīvara-locanam): having eyes like a blossomed blue lotus

Speaker

Suta (narrating Śiva’s words to Umā within the story)

Characters & Entities

• Shiva
• Uma
• Parvati
• Dvija (Brahmin child)

FAQs

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

It presents Śiva as Pati—the immediate protector of the devotee (pashu). In Linga worship, this verse supports the bhāva that surrender at the Liṅga invokes Śiva’s direct guardianship and compassionate intervention.

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

Śiva is portrayed as Hālāhala-Āśana—one who absorbs cosmic negativity/poison for the welfare of beings—revealing his lordship (aiśvarya) joined with grace (anugraha) toward the vulnerable devotee.

What ritualistic or Yogic practice is highlighted here?

The core takeaway aligns with Pāśupata orientation: śaraṇāgati (taking refuge) in Pati. While no specific rite is named, the verse implies protective grace arising from devotional reliance—central to Liṅga-pūjā and Pāśupata discipline.