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

Kemudian Deva itu seketika menimpakan kepada mereka kekeliruan budi—yang dibentuk oleh māyā Viṣṇu; dan Nārada juga menjadi pengamal māyā di tengah-tengah mereka.

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.