Shloka 95

अविमुक्तक्षेत्रमाहात्म्य — काशी-वाराणसी में मोक्ष, लिङ्ग-तीर्थ-मानचित्र, और उपासना-विधि

Devanagari script

पुरा जम्बूकरूपेण असुरो देवकण्टकः ब्रह्मणो हि वरं लब्ध्वा गोमायुर्बन्धशङ्कितः

Transliteration

purā jambūkarūpeṇa asuro devakaṇṭakaḥ brahmaṇo hi varaṃ labdhvā gomāyurbandhaśaṅkitaḥ

Translation

قديماً كان هناك أسورا مؤذٍ للديڤات اتّخذ هيئة ابن آوى. وبعد أن نال من برهما منحةً، عاش خائفاً من أن يُقيَّد، كالثعلب الذي يشكّ في الفخّ.

Word by Word

• पुरा: formerly, in ancient times

• जम्बूक-रूपेण: in the form of a jackal

• असुरः: the Asura (anti-deva being)

• देव-कण्टकः: a thorn to the Devas, an afflicter of the gods

• ब्रह्मणः: from Brahmā

• हि: indeed

• वरम्: a boon

• लब्ध्वा: having obtained

• गोमायुः: fox/jackal (one who howls like a cow

• बन्ध-शङ्कितः: fearing bondage/restraint, suspecting capture

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Asura
• Devas

FAQs

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

It frames the core Shaiva theme of pasha (bondage/restraint): even one empowered by boons fears binding. Linga worship centers Pati (Shiva) as the supreme Lord who alone can bind adharmic forces and liberate the pashu (soul) from pasha.

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

Though Shiva is not named here, the narrative implies the Shaiva Siddhanta triad: pashu and pasha are real, and boons cannot erase the fundamental law of restraint. Shiva-tattva as Pati stands beyond boons and fear, governing bondage and release.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated in this line; the takeaway aligns with Pashupata Yoga’s discipline of conquering fear and instability (bhaya, śaṅkā) through devotion to Pashupati and steady restraint of the mind, which mirrors the theme of “binding” (bandha) and mastery over impulses.