Shloka 136

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

किंतु किंत्विति चान्योन्यं प्रेक्ष्य चैतत्समाकुलाः पापा वयम् इति ह्यन्ये अभाग्याश्चेति चापरे

Transliteration

kiṃtu kiṃtviti cānyonyaṃ prekṣya caitatsamākulāḥ pāpā vayam iti hyanye abhāgyāśceti cāpare

Translation

Nabagabag sila at nagtinginan, paulit-ulit na sinasabi, “Ngunit—paano ito mangyayari?” May ilan ang nagsabi, “Kami ay may kasalanan (pāpa),” at ang iba nama’y dumaing, “Kami’y tunay na malas.”

Word by Word

• किंतु किंत्विति: “but, but—how?” (words of doubt)

• च: and

• अन्योन्यम्: one another

• प्रेक्ष्य: having looked (at)

• चैतत्: by this/at this

• समाकुलाः: confused, agitated

• पापा: sinful ones

• वयम्: we

• इति: thus

• हि: indeed

• अन्ये: others

• अभाग्याः: unfortunate, ill-fated

• च: and

• इति: thus

• चापरे: and still others

Speaker

Suta Goswami (narrating the reaction of the assembled beings within the story)

Characters & Entities

• Shiva

FAQs

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

It shows the inner crisis that drives beings toward Shiva as Pati; recognizing pāpa (bondage) and abhāgya (misfortune) becomes the first step toward purification through Linga-oriented devotion and discipline.

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

By contrast: the beings see themselves as bound (pāśa) and confused, implying Shiva as the liberating Lord (Pati) who dispels agitation and karmic darkness through grace and right knowledge.

What ritualistic or Yogic practice is highlighted here?

A preparatory Shaiva stance is implied—self-assessment (recognition of pāpa), turning toward expiation and purification, which in Pāśupata discipline culminates in regulated worship, mantra, and inner steadiness.