Shloka 86

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

Devanagari script

भर्ता एव न संदेहस् तथाप्य् आसहमायया कृत्वापि सुमहत्पापं या भर्तुः प्रेमसंयुता

Transliteration

bhartā eva na saṃdehas tathāpy āsahamāyayā kṛtvāpi sumahatpāpaṃ yā bhartuḥ premasaṃyutā

Translation

भर्ता एव रक्षकः, न संदेहः। तथापि आसहमायया कृत्वापि सुमहत्पापं, या भर्तुः प्रेमसंयुता (तमेव शरणं पुनराश्रयति)॥

Word by Word

• भर्ता (bhartā): husband, supporter, protector

• एव (eva): indeed, alone

• न (na): not

• संदेहः (saṃdehaḥ): doubt

• तथापि (tathāpi): nevertheless

• असह-मायया (asaha-māyayā): by intolerant delusion/impetuous illusion

• कृत्वापि (kṛtvāpi): even having done/committed

• सुमहत् (sumahat): very great

• पापम् (pāpaṃ): sin, demerit

• या (yā): she who

• भर्तुः (bhartuḥ): of the husband

• प्रेम-संयुता (prema-saṃyutā): endowed with love, joined with affection/devotion

Speaker

Suta Goswami (narrating the Linga Purana discourse to the sages, summarizing dharma-teachings within the chapter’s instruction-stream)

FAQs

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

It frames household fidelity and loving alignment to one’s rightful refuge as a dharmic foundation—supporting the inner purity (bhāva-śuddhi) expected for Shiva-bhakti and Linga-puja.

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

By analogy, it reflects the Shaiva Siddhanta pattern of Pati as the true refuge: even when the pashu (soul) falls into māyā-born error, returning with steadfast love toward the rightful Lord reorients one toward grace and order.

What ritualistic or Yogic practice is highlighted here?

No specific rite is named; the key practice is bhakti-based restraint and return—maintaining devotion and correcting conduct, which supports eligibility for Shiva-puja and the inward discipline aligned with Pashupata-oriented self-purification.