Shloka 45

अध्याय 66: इक्ष्वाकुवंश-ऐलवंशप्रवाहः (त्रिशङ्कु-राम-ययात्यादि-प्रकरणम्)

Devanagari script

दिवं गता महात्मानः केचिन्मुक्तात्मयोगिनः नृगो ब्राह्मणशापेन कृकलासत्वम् आगतः

Transliteration

divaṃ gatā mahātmānaḥ kecinmuktātmayoginaḥ nṛgo brāhmaṇaśāpena kṛkalāsatvam āgataḥ

Translation

Sebahagian jiwa agung—para yogin yang batinnya telah bebas—mencapai alam syurga. Namun Raja Nṛga, kerana sumpahan seorang brāhmaṇa, jatuh ke keadaan sebagai seekor cicak; memperlihatkan bahawa pāśa (ikatan) timbul apabila dharma terhadap yang suci dilanggar.

Word by Word

• divam: to heaven/the celestial state

• gatāḥ: gone/attained

• mahātmānaḥ: great-souled beings

• kecit: some

• mukta-ātma: with the self released/freed

• yoginaḥ: yogins

• nṛgaḥ: King Nṛga

• brāhmaṇa-śāpena: by the curse of a brāhmaṇa

• kṛkalāsatvam: lizard-hood/the state of being a lizard

• āgataḥ: attained/entered into

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Nṛga
• Brāhmaṇa (as a sacred authority)

FAQs

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

It contrasts liberation through yogic purity with bondage caused by dharma-violation; Linga-worship is framed as a discipline that purifies the pashu and loosens pāśa through reverence, restraint, and right conduct.

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

By implication, Shiva as Pati is the liberating principle realized by muktātma-yogins; the verse highlights that liberation is a state aligned with divine order, while disrespect toward sacred dharma strengthens bondage.

What ritualistic or Yogic practice is highlighted here?

It points to muktātma-yoga—inner liberation through disciplined yoga; ritually, it underscores the Shaiva requirement of honoring brāhmaṇas and dharma as part of effective puja and spiritual progress.