Shloka 90

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

Devanagari script

मायया देवदेवस्य विष्णोस्तस्याज्ञया प्रभोः अलक्ष्मीश् च स्वयं तस्य नियोगात्त्रिपुरं गता

Transliteration

māyayā devadevasya viṣṇostasyājñayā prabhoḥ alakṣmīś ca svayaṃ tasya niyogāttripuraṃ gatā

Translation

देवदेवस्य विष्णोर्मायया तस्य प्रभोराज्ञया च; अलक्ष्मीः स्वयमेव तस्य नियोगात् त्रिपुरं गता।

Word by Word

• मायया (māyayā): by māyā, through delusive power

• देवदेवस्य (devadevasya): of the God of gods

• विष्णोः (viṣṇoḥ): of Viṣṇu

• तस्य (tasya): of that (Lord)

• आज्ञया (ājñayā): by the command

• प्रभोः (prabhoḥ): of the Lord, sovereign

• अलक्ष्मीः (alakṣmīḥ): Alakṣmī, misfortune/inauspiciousness personified

• च (ca): and

• स्वयम् (svayam): herself, personally

• तस्य (tasya): of him

• नियोगात् (niyogāt): by commission/appointment, by mandate

• त्रिपुरम् (tripuram): to Tripura

• गता (gatā): went

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vishnu
• Alakshmi
• Tripura

FAQs

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

It shows that cosmic forces like Alakṣmī act by divine mandate, preparing the fall of adharma so that devotion to Pati (Śiva) and the establishment of dharma—often centered on Liṅga-upāsanā—can be restored.

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

Indirectly, it frames the universe as governed by higher sovereignty where even māyā and misfortune are instruments; in Shaiva Siddhānta terms, such forces belong to the domain of pāśa, ultimately subordinate to Pati (Śiva), who brings final resolution.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi is stated; the takeaway is doctrinal—recognizing māyā as pāśa and cultivating viveka (discernment) in Pāśupata-aligned practice so the pashu (soul) turns toward Pati rather than being led by inauspicious currents.