Shloka 107

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

तथापि देवा धर्मिष्ठाः पूर्वदेवाश् च पापिनः यतस्तस्माज्जगन्नाथ लीलां त्यक्तुमिहार्हसि

Transliteration

tathāpi devā dharmiṣṭhāḥ pūrvadevāś ca pāpinaḥ yatastasmājjagannātha līlāṃ tyaktumihārhasi

Translation

ومع ذلك، فإن الآلهة مخلصون للدارما حقًا، بينما سقطت الآلهة السابقة في الخطيئة. لذلك، يا جاغاناثا، لا يليق بك أن تتخلى عن لعبتك الإلهية هنا.

Word by Word

• tathāpi: even so, nevertheless

• devāḥ: the gods (devas)

• dharmiṣṭhāḥ: most devoted to dharma / righteous

• pūrva-devāḥ: the former gods / earlier devas

• ca: and

• pāpinaḥ: sinful / fallen

• yataḥ: since / because

• tasmāt: therefore

• jagannātha: O Lord of the universe

• līlām: divine play / sportive manifestation

• tyaktum: to abandon / to give up

• iha: here (in this world / in this context)

• arhasi: You ought / it is proper for You

Speaker

Devas (within Suta’s narration to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Devas
• Jagannatha

FAQs

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

It frames Shiva (Pati) as the sustainer of dharma through līlā; Linga worship aligns the pashu (soul) with that sustaining presence rather than with the pasha (bondage) of decline and adharma.

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

Shiva is invoked as Jagannātha, the cosmic Lord whose compassionate governance operates as līlā—He remains engaged to restore balance when beings fall into pāpa and disorder.

What ritualistic or Yogic practice is highlighted here?

The verse implies the Pāśupata orientation of seeking Pati’s continued grace—practically expressed through steady Shiva-pūjā (especially Linga-arcana) and yogic steadiness that resists the pasha of moral decline.