Shloka 82

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

Devanagari script

स्वोपभोग्यानि कन्यानां षोडशातुलविक्रमः शताधिकानि जग्राह सहस्राणि महाबलः

Transliteration

svopabhogyāni kanyānāṃ ṣoḍaśātulavikramaḥ śatādhikāni jagrāha sahasrāṇi mahābalaḥ

Translation

Ang makapangyarihang iyon, na may di-mapapantayang tapang mula pa sa edad na labing-anim, ay kumuha ng maraming libong dalaga para sa sariling pagkalugod—tunay na mahigit pa sa isang daang libo—na nagpapakita ng lakas ng pasha (pagkagapos) na isinilang mula sa di-napipigil na pagnanasa; at tanging ang biyaya ni Pati, si Śiva, ang sa huli’y makapapuputol sa gapos na iyon.

Word by Word

• sva-upabhogyāni: for his own enjoyment

• kanyānām: of maidens/young women

• ṣoḍaśa: sixteen

• atula-vikramaḥ: of incomparable valor

• śata-adhikāni: exceeding a hundred (hundreds beyond)

• jagrāha: took/seized/accepted

• sahasrāṇi: thousands

• mahābalaḥ: the very powerful one

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It functions as a cautionary narrative: unchecked sense-enjoyment becomes pasha (bondage). Linga worship, grounded in restraint and devotion to Pati (Śiva), is presented as the purifying counter-force that redirects the pashu (individual soul) toward liberation.

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

By implication, it contrasts worldly power with spiritual sovereignty: even immense strength can be ruled by desire, whereas Śiva as Pati is the lord of bonds and their release—only His anugraha (grace) can finally sever pasha and restore the pashu to its true orientation.

What ritualistic or Yogic practice is highlighted here?

A direct ritual is not named; the takeaway aligns with Pāśupata discipline—indriya-nigraha (sense-restraint), vairāgya (dispassion), and Śiva-bhakti centered on the Linga as the support for transforming kama-driven conduct into sādhanā.