Shloka 45

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

Devanagari script

दिवं गता महात्मानः केचिन्मुक्तात्मयोगिनः नृगो ब्राह्मणशापेन कृकलासत्वम् आगतः

Transliteration

divaṃ gatā mahātmānaḥ kecinmuktātmayoginaḥ nṛgo brāhmaṇaśāpena kṛkalāsatvam āgataḥ

Translation

มหาตมะบางท่าน—โยคีผู้มีอาตมันหลุดพ้น—ได้ไปสู่สวรรค์ แต่พระนฤคะราชาเพราะคำสาปของพราหมณ์ จึงตกสู่สภาพ ‘กฤกลาสะ’ คือเป็นจิ้งจก แสดงให้เห็นพันธนาการเมื่อธรรมต่อสิ่งศักดิ์สิทธิ์ถูกล่วงละเมิด.

Word by Word

• divam: to heaven/the celestial state

• gatāḥ: gone/attained

• mahātmānaḥ: great-souled beings

• kecit: some

• mukta-ātma: with the self released/freed

• yoginaḥ: yogins

• nṛgaḥ: King Nṛga

• brāhmaṇa-śāpena: by the curse of a brāhmaṇa

• kṛkalāsatvam: lizard-hood/the state of being a lizard

• āgataḥ: attained/entered into

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Nṛga
• Brāhmaṇa (as a sacred authority)

FAQs

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

It contrasts liberation through yogic purity with bondage caused by dharma-violation; Linga-worship is framed as a discipline that purifies the pashu and loosens pāśa through reverence, restraint, and right conduct.

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

By implication, Shiva as Pati is the liberating principle realized by muktātma-yogins; the verse highlights that liberation is a state aligned with divine order, while disrespect toward sacred dharma strengthens bondage.

What ritualistic or Yogic practice is highlighted here?

It points to muktātma-yoga—inner liberation through disciplined yoga; ritually, it underscores the Shaiva requirement of honoring brāhmaṇas and dharma as part of effective puja and spiritual progress.