Shloka 92

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

Devanagari script

बुद्धिमोहं तथाभूतं विष्णुमायाविनिर्मितम् तेषां दत्त्वा क्षणं देवस् तासां मायी च नारदः

Transliteration

buddhimohaṃ tathābhūtaṃ viṣṇumāyāvinirmitam teṣāṃ dattvā kṣaṇaṃ devas tāsāṃ māyī ca nāradaḥ

Translation

Entonces el Deva, por un instante, les otorgó esa misma confusión del entendimiento, forjada por la māyā de Viṣṇu; y Nārada también se volvió entre ellos un portador de māyā.

Word by Word

• buddhi-moham: delusion/confounding of intelligence

• tathā-bhūtam: of that very kind/just so arisen

• viṣṇu-māyā-vinirmitam: constructed by Vishnu’s power of illusion

• teṣām: for them/of them

• dattvā: having bestowed/inflicted

• kṣaṇam: for a moment

• devaḥ: the god/the Deva (divine agent)

• tāsām/teṣām (contextual reading): among them/with regard to them

• māyī: possessor/operator of māyā, an illusionist

• ca: and

• nāradaḥ: Narada

Speaker

Suta Goswami (narrating the Purana to the sages; internal episode concerning the Devas and Narada)

Characters & Entities

• Vishnu
• Narada
• Deva (unspecified divine agent)

FAQs

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

It highlights how māyā can cloud buddhi (discernment); Linga worship, grounded in Śiva as Pati, is presented as a stabilizing means to purify the pashu and loosen pāśa (bondage) created by delusion.

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

By contrasting delusion produced through māyā with the need for true discernment, it implicitly points to Śiva-tattva as the un-deluded Pati—beyond māyā—whose grace restores right knowledge when the pashu is confused.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata discipline: overcoming buddhi-moha through viveka, mantra-japa and Śiva-upāsanā (including Linga-pūjā), so the soul is no longer driven by māyā-born misapprehension.