Shloka 7

Devanagari script

त्वया दत्तश्च नौ शापः परेशप्रेरितेन ह । ज्ञात्वा कुसमयं तत्र मौनमेव हि जीवनम्

Transliteration

tvayā dattaśca nau śāpaḥ pareśapreritena ha | jñātvā kusamayaṃ tatra maunameva hi jīvanam

Translation

คำสาปที่ท่านประทานแก่เรานั้น แท้จริงถูกขับเคลื่อนด้วยพระประสงค์ของปรเมศ (พระศิวะ) เมื่อรู้ว่าเวลาที่นั่นเป็นกาลอัปมงคล การสงบนิ่งเงียบงันเท่านั้นคือวิถีดำรงชีวิตในสภาพนั้น

Word by Word

• tvayā: by you
• tvayā: Karaṇa (करण/Instrument)
• Type: Noun
• Root: tvad (प्रातिपदिक)
• Form: Sarvanāma (सर्वनाम), Instrumental (3rd/तृतीया), Singular (एकवचन), Masculine/Feminine/Neuter (त्रिलिङ्ग) usage

• dattaḥ: given
• dattaḥ: Karma (कर्म/Object) (as predicate: “given”)
• Type: Verb
• Root: dā (धा॒तु) → datta (कृदन्त, क्त/PPP)
• Form: Kṛdanta: Past Passive Participle (क्त), Masculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन)

• ca: and
• ca: Sambandha (सम्बन्ध/connector)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: Conjunction/particle (समुच्चयबोधक अव्यय)

• nau: to us two
• nau: Sampradāna (सम्प्रदान/Recipient)
• Type: Noun
• Root: asmad (प्रातिपदिक)
• Form: Sarvanāma (सर्वनाम), Dative (4th/चतुर्थी), Dual (द्विवचन) (enclitic form)

• śāpaḥ: curse
• śāpaḥ: Karta (कर्ता/Subject)
• Type: Noun
• Root: śāpa (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन)

• pareśa-preritena: impelled by the Supreme Lord
• pareśa-preritena: Karaṇa (करण/Instrument)
• Type: Adjective
• Root: pareśa (प्रातिपदिक) + prerita (कृदन्त, क्त/PPP from √prer)
• Form: Tatpuruṣa (तत्पुरुष) compound: pareśa-prerita = “impelled by the Supreme Lord”; Neuter/Masculine Instrumental (3rd/तृतीया), Singular (एकवचन) agreeing with implied agent/cause

• ha: indeed/ah
• ha: Sambandha (सम्बन्ध/particle)
• Type: Indeclinable
• Root: ha (अव्यय)
• Form: Particle (निपात), emphasis/recall (स्मरणार्थक/उद्गार)

• jñātvā: having known
• jñātvā: Kriyāviśeṣaṇa (क्रियाविशेषण/Adverbial to main sense)
• Type: Verb
• Root: jñā (धा॒तु) → jñātvā (क्त्वा)
• Form: Absolutive/Gerund (क्त्वा), indeclinable verbal form; expresses prior action (पूर्वक्रिया)

• kusamayam: the bad time
• kusamayam: Karma (कर्म/Object)
• Type: Noun
• Root: ku-samaya (प्रातिपदिक)
• Form: Karmadhāraya (कर्मधारय): ku + samaya = “bad/inauspicious time”; Masculine (पुंलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन)

• tatra: there
• tatra: Adhikaraṇa (अधिकरण/Location)
• Type: Indeclinable
• Root: tatra (अव्यय)
• Form: Adverb (देशवाचक अव्यय)

• maunam: silence
• maunam: Karta (कर्ता/Subject) (as predicate: “silence is…”)
• Type: Noun
• Root: mauna (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन) (predicate-noun)

• eva: only
• eva: Sambandha (सम्बन्ध/particle)
• Type: Indeclinable
• Root: eva (अव्यय)
• Form: Particle (निपात), restriction/emphasis (अवधारण)

• hi: indeed/for
• hi: Sambandha (सम्बन्ध/particle)
• Type: Indeclinable
• Root: hi (अव्यय)
• Form: Particle (निपात), causal/emphatic (हेतौ/निश्चयार्थ)

• jīvanam: life/living
• jīvanam: Karma (कर्म/Complement)
• Type: Noun
• Root: jīvana (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन) (predicate-noun)

Speaker

Brahmā (narrative voice within the Sṛṣṭi Khaṇḍa context, explaining divine ordinance under Parameśvara)

Shaiva Theology

Tattva Level: pati

Shiva Form: Īśāna

Characters & Entities

• Shiva

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It teaches surrender to Parameśvara (Śiva) as the inner governor of events: even a curse operates under divine ordinance, and the right response in an unfavorable time is self-restraint—especially mauna—so one does not create further bondage (pāśa).

How does this verse relate to the worship of the Linga or Saguna Shiva?

Seeing the curse as ‘Pareśa-prerita’ aligns the devotee with Saguna Śiva as the compassionate Lord who administers karma for purification; Linga-worship reinforces this surrender—accepting outcomes while maintaining inner steadiness and devotion.

What ritualistic or meditative practice is suggested here?

Mauna (disciplined silence) is directly indicated; as a Shaiva practice it can be paired with mental japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) and calm breath-awareness to prevent reactive speech and stabilize the mind in adversity.