Shloka 118

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

Devanagari script

विष्णोर् मायाबलं चैव नारदस्य च धीमतः तेषामधर्मनिष्ठानां दैत्यानां देवसत्तमाः

Transliteration

viṣṇor māyābalaṃ caiva nāradasya ca dhīmataḥ teṣāmadharmaniṣṭhānāṃ daityānāṃ devasattamāḥ

Translation

وبالاعتماد على قوة مايا فيشنو، وعلى مشورة نارادا الحكيم ذي البصيرة، غلب خيرةُ الآلهة أولئك الديتيا الراسخين في الأدهرما، لكي يُستعاد الدهرما تحت التدبير الخفي لِـ«بَتي» (شيفا).

Word by Word

• विष्णोः: of Viṣṇu

• माया-बलम्: the power/force of māyā (divine illusion/strategic concealment)

• च एव: and indeed

• नारदस्य: of Nārada

• च: and

• धीमतः: of the intelligent/wise one

• तेषाम्: of those

• अधर्म-निष्ठानाम्: of those devoted/committed to adharma

• दैत्यानाम्: of the Daityas (asuric beings)

• देव-सत्तमाः: the best among the gods

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vishnu
• Narada
• Daityas
• Devas

FAQs

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

It frames cosmic victory as dharma-restoration achieved through divine means (māyā and sage-guidance), aligning with Linga worship where the devotee seeks Pati’s grace to dissolve adharma and re-establish right order in life.

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

Though Śiva is not named, the verse implies the Shaiva view that Pati silently governs outcomes: even when Viṣṇu’s māyā and Nārada’s intellect act outwardly, the deeper telos is dharma upheld under the supreme Lord’s ordinance.

What ritualistic or Yogic practice is highlighted here?

The takeaway is not a specific rite but a Pāśupata-aligned discipline: using viveka (discernment, like Nārada) and restraint from adharma to loosen pāśa (bondage), supported by devotion to Pati through Śiva-pūjā.