Shloka 73

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

Devanagari script

अक्रूरं हिंसयामास ब्रह्महत्यामवाप सः स लोहगन्धी राजर्षिः परिधावन्नितस्ततः

Transliteration

akrūraṃ hiṃsayāmāsa brahmahatyāmavāpa saḥ sa lohagandhī rājarṣiḥ paridhāvannitastataḥ

Translation

Setelah mencederakan Akrūra, dia menanggung dosa brahmahatyā. Resi-raja itu, berbau seperti besi, berlari ke sana sini, terbelenggu oleh pāśa akibat kesalahan berat, hingga kelak penyucian hanya mungkin melalui rahmat Śiva.

Word by Word

• अक्रूरम्: Akrūra (the one named Akrūra)

• हिंसयामास: injured, did violence to

• ब्रह्महत्याम्: the sin of brahmahatyā (slaying a brāhmaṇa / grievous sacrilege)

• अवाप: obtained, incurred

• सः: he

• स: that

• लोहगन्धी: having the smell of iron, foul-smelling (a mark of sin)

• राजर्षिः: royal sage (king-sage)

• परिधावन्: running about, roaming in agitation

• इतस्ततः: here and there, in all directions

• ततः: then, thereafter

Speaker

Suta Goswami

Characters & Entities

• Akrura
• Brahmahatya

FAQs

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

It frames grave sin (brahmahatyā) as a binding pāśa that drives the pashu into suffering; Linga-worship is implied as the Śaiva refuge where purification and release become attainable through Pati (Śiva).

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

By highlighting the inescapable fallout of karma, the verse indirectly points to Śiva as Pati—the only sovereign power capable of dissolving the deepest pāśas through anugraha (grace), restoring purity and steadiness.

What ritualistic or Yogic practice is highlighted here?

The verse stresses karmic consequence rather than a specific rite; in Śaiva Siddhānta and Purāṇic usage, such impurity is typically resolved through Śiva-pūjā, prāyaścitta, mantra-japa, and Pāśupata-oriented discipline culminating in surrender to Pati.