Shloka 63

वंशानुवर्णनम् — सात्वतवंशः, स्यमन्तक-प्रसङ्गः, कृष्णावतारः, शिवप्रसादः (पाशुपतयोगः)

Devanagari script

कंसो ऽपि निहतस्तेन कृष्णेनाक्लिष्टकर्मणा निहता बहवश्चान्ये देवब्राह्मणघातिनः

Transliteration

kaṃso 'pi nihatastena kṛṣṇenākliṣṭakarmaṇā nihatā bahavaścānye devabrāhmaṇaghātinaḥ

Translation

Napatay rin si Kaṁsa sa kamay ni Kṛṣṇa—na ang mga gawa’y walang hirap; at marami pang iba, mga mamamatay-tao ng mga Deva at ng mga Brāhmaṇa, ang nalipol. Sa gayon, ang Panginoon (Pati) ay muling nagtatatag ng dharma sa pag-aalis ng mga puwersa ng adharma na tulad ng pasha, na nagbubuklod at nagpapahirap sa mga nilalang (paśu).

Word by Word

• कंसः (kaṁsaḥ): Kaṁsa

• अपि (api): also/indeed

• निहतः (nihataḥ): slain

• तेन (tena): by him/by that one

• कृष्णेन (kṛṣṇena): by Kṛṣṇa

• अक्लिष्टकर्मणा (akliṣṭa-karmaṇā): whose deeds are untroubled/effortless

• निहताः (nihatāḥ): slain/destroyed

• बहवः (bahavaḥ): many

• च (ca): and

• अन्ये (anye): others

• देव (deva): Devas/gods

• ब्राह्मण (brāhmaṇa): Brāhmaṇas/keepers of Vedic order

• घातिनः (ghātinaḥ): killers/slayers

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Krishna
• Kamsa
• Devas
• Brahmanas

FAQs

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

It highlights dharma-rakṣa: the Lord’s function of removing destructive forces that harm Devas and Brāhmaṇas. In Linga worship, this becomes a prayer to Pati (Śiva as the supreme protector) to cut pasha—outer oppression and inner adharma—so the paśu can live in right order and devotion.

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

Though the verse names Kṛṣṇa, the Linga Purana’s Shaiva lens reads such effortless divine action (akliṣṭa-karma) as a mark of īśvaratva: the Lord acts without bondage or karmic strain. This reflects Shiva-tattva as Pati—unbound, sovereign, and the ultimate ground of dharma’s restoration.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata discipline: remove “Deva-Brāhmaṇa-ghātin” tendencies within—violence toward sacred order, truth, and self-restraint—through japa, vrata, and Linga-pūjā, cultivating inner protection of dharma as a prerequisite for liberation of the paśu.