Shloka 52

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

Devanagari script

पृषितो हिंसयित्वा गां गुरोः प्राप सुकल्मषम् शापाच्छूद्रत्वम् आपन्नश् च्यवनस्येति विश्रुतः

Transliteration

pṛṣito hiṃsayitvā gāṃ guroḥ prāpa sukalmaṣam śāpācchūdratvam āpannaś cyavanasyeti viśrutaḥ

Translation

พฤษิตทำร้ายโคของครูบาอาจารย์ จึงได้รับบาปหนักยิ่ง ด้วยอำนาจคำสาปเขาตกสู่ภาวะแห่งศูทร และเป็นที่รู้จักแพร่หลายว่า “ผู้ของจยวนะ” อันมีรอยแห่งความตกต่ำเป็นเครื่องหมาย

Word by Word

• पृषितः: Pṛṣita (a person named Pṛṣita)

• हिंसयित्वा: having harmed/killed

• गां: a cow

• गुरोः: of the guru/spiritual preceptor

• प्राप: obtained/incurred

• सु-कल्मषम्: great impurity/grievous sin

• शापात्: from/through a curse

• शूद्रत्वम्: the condition/status of a Śūdra

• आपन्नः: having fallen into/attained

• च्यवनस्य: of Cyavana (the sage Cyavana)

• इति: thus

• विश्रुतः: renowned/known as

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Cyavana
• Guru (Acharya)
• Cow (Go)

FAQs

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

It warns that without dharma—especially guru-sevā and non-injury—one accumulates pasha (karmic bondage); Linga worship is meant to purify such kalmaṣa and turn the pashu toward Pati, Shiva.

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

Shiva-tattva is implied as the transcendent Pati who frees the bound soul; the verse highlights how karma and curses bind the pashu, pointing to the necessity of Shiva’s purifying grace for release.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated, but the takeaway aligns with Pashupata discipline: strict ahiṃsā, reverence to the guru, and expiatory purification (prāyaścitta) as supports to Shiva-bhakti.