Shloka 81

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

Devanagari script

तत्यजुश् च महादेवं शङ्करं परमेश्वरम् नारदो ऽपि तदा मायी नियोगान्मायिनः प्रभोः

Transliteration

tatyajuś ca mahādevaṃ śaṅkaraṃ parameśvaram nārado 'pi tadā māyī niyogānmāyinaḥ prabhoḥ

Translation

Dann verließen sie Mahādeva — Śaṅkara, den höchsten Herrn. Selbst Nārada wurde damals zu einem Werkzeug der māyā und handelte auf Geheiß jenes Herrn, des Trägers der Māyā.

Word by Word

• tatyajuḥ: they abandoned/left aside

• ca: and

• mahādevam: Mahādeva (the Great God)

• śaṅkaram: Śaṅkara (bestower of auspiciousness)

• parameśvaram: the Supreme Lord

• nāradaḥ api: even Nārada

• tadā: at that time

• māyī: possessed of/assuming māyā, acting through illusion

• niyogāt: by command/commission

• māyinaḥ: of the Māyin (the one who wields māyā)

• prabhoḥ: of the Lord/Master

Speaker

Suta Goswami (narrating the Purana to the sages; reporting the episode’s events)

Characters & Entities

• Shiva
• Mahadeva
• Shankara
• Parameshvara
• Narada
• Maya

FAQs

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

It asserts Śiva as Parameśvara who governs even Māyā; Linga-worship is therefore directed to the Pati beyond delusion, the refuge when gods and minds waver.

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

Śiva-tattva is shown as supreme lordship (aiśvarya): Śiva is the Māyin who commands Māyā, while beings—including exalted sages like Nārada—can function within that Māyā by His ordination.

What ritualistic or Yogic practice is highlighted here?

The takeaway is Pāśupata discipline of viveka (discernment) and single-pointed devotion to Pati: do not be led by māyic appearances; anchor practice in Śiva-bhakti and inner steadiness.