Shloka 82

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

Devanagari script

प्रविश्य तत्पुरं तेन मायिना सह दीक्षितः मुनिः शिष्यैः प्रशिष्यैश् च संवृतः सर्वतः स्वयम्

Transliteration

praviśya tatpuraṃ tena māyinā saha dīkṣitaḥ muniḥ śiṣyaiḥ praśiṣyaiś ca saṃvṛtaḥ sarvataḥ svayam

Translation

ദീക്ഷ ലഭിച്ച ആ മുനി ആ മായാധിപനോടൊപ്പം ആ നഗരത്തിൽ പ്രവേശിച്ചു; അവൻ സ്വയം ശിഷ്യന്മാരും പ്രശിഷ്യന്മാരും ചുറ്റുമെല്ലാടവും വളഞ്ഞുനിന്നു.

Word by Word

• प्रविश्य: having entered

• तत्पुरम्: that city

• तेन: with him/with that one

• मायिना: with the wielder of māyā, an illusionist

• सह: together with

• दीक्षितः: initiated, ritually consecrated

• मुनिः: the sage

• शिष्यैः: by disciples

• प्रशिष्यैः: by grand-disciples (disciples of disciples)

• च: and

• संवृतः: surrounded, encompassed

• सर्वतः: on all sides

• स्वयम्: himself

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Muni (the initiated sage)
• Mayin (wielder of Maya)

FAQs

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

It foregrounds dīkṣā (initiation) and disciplined accompaniment by a lineage of students—implying that approach to Śiva and Linga-centered practice is safeguarded by proper consecration, guidance, and tradition rather than mere curiosity.

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

By highlighting māyā and dīkṣā together, it reflects a Shaiva Siddhanta frame: Pati (the Lord) is the ultimate liberator, while māyā functions as a power that can bind or be transcended; initiation is the turning point that orients the paśu (soul) away from pāśa (bondage) toward Śiva-realization.

What ritualistic or Yogic practice is highlighted here?

Dīkṣā is central—ritual consecration into a regulated path (akin to Pāśupata discipline), supported by a guru-led community (śiṣya–praśiṣya), indicating structured sādhanā rather than solitary practice.