Shloka 143

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

यस्मात्तेषां वृता बुद्धिर् दुःखानि करणानि च तस्मात्ते संवृतात्मानो नगा मुख्याः प्रकीर्तिताः

Transliteration

yasmātteṣāṃ vṛtā buddhir duḥkhāni karaṇāni ca tasmātte saṃvṛtātmāno nagā mukhyāḥ prakīrtitāḥ

Translation

เพราะปัญญาของพวกเขาถูกปิดบัง และอินทรีย์ทั้งหลายถูกผูกไว้ด้วยทุกข์ ฉะนั้นผู้มีอาตมันถูกปิดล้อมเหล่านั้นจึงถูกขานว่า “นาคผู้เป็นใหญ่”

Word by Word

• yasmāt: because

• teṣām: of them

• vṛtā: covered/veiled

• buddhiḥ: intellect/discriminative awareness

• duḥkhāni: sufferings/pains

• karaṇāni: instruments of cognition and action (sense-organs and faculties)

• ca: and

• tasmāt: therefore

• te: they

• saṃvṛta-ātmānaḥ: those whose self is enclosed/veiled within

• nagāḥ: Nāgas/serpent-beings

• mukhyāḥ: foremost/chief

• prakīrtitāḥ: are declared/are spoken of.

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It frames the core Shaiva problem—veiled buddhi and suffering-bound faculties (pāśa). Linga worship is the remedial discipline that purifies the instruments and turns the pashu (bound soul) toward Pati (Shiva).

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

By contrast: Shiva-tattva is the revealer and liberator, while these beings are marked by concealment (saṃvṛta) and duḥkha. The verse implies Shiva as the one who removes the veil over intelligence and frees the soul from bondage.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata discipline: purification of karaṇas (senses and mind) and removal of āvaraṇa over buddhi through Shiva-oriented japa, dhyāna, and Linga-pūjā to overcome duḥkha-born bondage.