Shloka 85

वंशानुवर्णनम् — सात्वतवंशः, स्यमन्तक-प्रसङ्गः, कृष्णावतारः, शिवप्रसादः (पाशुपतयोगः)

Devanagari script

विश्वामित्रस्य कण्वस्य नारदस्य च धीमतः शापं पिण्डारके ऽरक्षद् वचो दुर्वाससस्तदा

Transliteration

viśvāmitrasya kaṇvasya nāradasya ca dhīmataḥ śāpaṃ piṇḍārake 'rakṣad vaco durvāsasastadā

Translation

ثم في پِنْدارَكَة، صانت كلمةُ الحكيم دورڤاساس (أولئك) من اللعنة التي أطلقها ڤِشْوامِترا وكَنْڤا ونارَدَ الحكيم.

Word by Word

• विश्वामित्रस्य: of Viśvāmitra

• कण्वस्य: of Kaṇva

• नारदस्य: of Nārada

• च: and

• धीमतः: of the wise (sage)

• शापम्: curse

• पिण्डारके: at Piṇḍāraka (holy place)

• अरक्षत्: protected, guarded

• वचः: the word/utterance

• दुर्वाससः: of Durvāsas

• तदा: then, at that time

Speaker

Suta Goswami

Characters & Entities

• Durvasa
• Vishvamitra
• Kanva
• Narada
• Pindaraka

FAQs

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

It highlights that in a Shiva-centered tīrtha like Piṇḍāraka, the force of a realized utterance aligned with Dharma can avert the effects of a curse—implying that Linga-upāsanā culminates in anugraha (Shiva’s grace) that protects the pashu (soul) from pasha (binding karma).

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

Shiva-tattva is implied as the supreme Pati whose grace operates through sacred places, mantra, and the satya-vākya of great sages; thus, even harsh karmic outcomes like śāpa can be restrained when one is brought under the sphere of anugraha.

What ritualistic or Yogic practice is highlighted here?

The verse points to protective śānti-prayoga—seeking refuge in a Shiva-tīrtha and relying on mantra/authoritative vāk (sacred utterance). In Pāśupata framing, it reflects upāya through devotion and surrender that loosens pasha and restores the pashu toward Shiva’s order.