Shloka 60

वंशानुवर्णनम् — सात्वतवंशः, स्यमन्तक-प्रसङ्गः, कृष्णावतारः, शिवप्रसादः (पाशुपतयोगः)

Devanagari script

रक्षमाणस्य देहस्य मायावी कंसरूपिणः किं कृतं दुष्कृतं मूर्ख जातः खलु तवान्तकृत्

Transliteration

rakṣamāṇasya dehasya māyāvī kaṃsarūpiṇaḥ kiṃ kṛtaṃ duṣkṛtaṃ mūrkha jātaḥ khalu tavāntakṛt

Translation

Ketika engkau berusaha melindungi jasad ini, seorang ahli maya—berwujud Kaṁsa—bertanya: “Wahai si dungu, dosa apakah yang telah aku lakukan? Sesungguhnya, yang telah lahir itu ialah pembawa mautmu sendiri.”

Word by Word

• रक्षमाणस्य: of one who is protecting/guarding

• देहस्य: of the body

• मायावी: an illusionist, wielder of māyā

• कंसरूपिणः: having the form of Kaṁsa

• किं: what?

• कृतं: done/committed

• दुष्कृतं: evil deed, wrongdoing

• मूर्ख: O fool

• जातः: born/arisen

• खलु: indeed, surely

• तव: your

• अन्तकृत्: death-maker, bringer of the end

Speaker

Suta Goswami (narrating a cited dialogue within the story)

Characters & Entities

• Shiva
• Maya (illusion)
• Kaṁsa (as a form/semblance)

FAQs

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

It warns that clinging to the body is bondage (pāśa); Linga-worship redirects the pashu (soul) from fear and mortality toward Pati (Śiva), the transcendent Lord beyond māyā.

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

By contrasting the perishable body with the power that ends embodied existence, it points to Śiva as the ultimate Antaka/Mṛtyuñjaya principle—master of dissolution and liberator from death-bound identity.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata discipline: vairāgya (dispassion) toward the body and steady remembrance of Śiva, using worship/meditation to cut the fear-based bonds of māyā.