Shloka 140

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

Devanagari script

अहो विधेर्बलं चेति मुनयः कश्यपादयः दृष्ट्वापि देवदेवेशं देवानां चासुरद्विषाम्

Transliteration

aho vidherbalaṃ ceti munayaḥ kaśyapādayaḥ dṛṣṭvāpi devadeveśaṃ devānāṃ cāsuradviṣām

Translation

وقال الحكماء، وعلى رأسهم كاشيابا: «آه! ما أعظم قوّة ڤِدهي (قضاء القدر ونظامه)!»—وذلك حتى بعد أن عاينوا دِڤَدِڤِيشَ، ربَّ الآلهة، ملجأ الديفا وعدوَّ الأسورا.

Word by Word

• aho: ah!/indeed

• vidheḥ: of Vidhi (destiny/ordinance)

• balaṁ: power/force

• ca: and

• iti: thus

• munayaḥ: the sages

• kaśyapa-ādayaḥ: Kaśyapa and others

• dṛṣṭvā api: even after seeing

• devadeveśam: the Lord of the gods (Śiva)

• devānām: of the devas

• ca: and

• asura-dviṣām: of those who hate/oppose the asuras (i.e., the devas’ champion)

Speaker

Suta Goswami (narrating the sages’ reaction within the Linga Purana narrative)

Characters & Entities

• Shiva
• Kashyapa
• Devas
• Asuras

FAQs

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

It frames Śiva (Devadeveśa) as the supreme Pati, yet notes that beings still perceive events through Vidhi; Linga-worship is thus taught as turning the pashu from fate-bound outlook toward refuge in Pati.

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

Śiva is named Devadeveśa—Lord over the devas—implying transcendent sovereignty; the sages’ amazement highlights that limited intellect (pashu) may still interpret circumstances as “destiny,” while Śiva remains the ultimate ground beyond bondage (pāśa).

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated; the takeaway aligns with Pāśupata orientation: cultivate śaraṇāgati (refuge) in Pati through Linga-upāsanā rather than fatalism, loosening pāśa (bondage) in the pashu.