Shloka 79

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

Devanagari script

ततः प्रणम्य तं मायी मायाशास्त्रविशारदः प्रविश्य तत्पुरं तूर्णं मुनिर्मायां तदाकरोत्

Transliteration

tataḥ praṇamya taṃ māyī māyāśāstraviśāradaḥ praviśya tatpuraṃ tūrṇaṃ munirmāyāṃ tadākarot

Translation

Pagkatapos, ang pantas—dalubhasa sa daya at bihasa sa agham ng māyā—ay yumukod at nagpatirapa sa Kanya. Pagpasok niya sa lungsod nang mabilis, agad na ipinamalas ng muni ang kaniyang māyā (kapangyarihang mapanlinlang).

Word by Word

• tataḥ: then

• praṇamya: having bowed, having paid obeisance

• tam: to him

• māyī: possessor of māyā, wielder of illusory power

• māyā-śāstra-viśāradaḥ: skilled/learned in the treatise(s) on māyā

• praviśya: having entered

• tat-puram: that city

• tūrṇam: quickly, swiftly

• muniḥ: the sage

• māyām: illusion, delusive power

• tadā: then, at that time

• akarot: he made, he produced, he manifested

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• A Muni (sage)
• An addressed person (tam)

FAQs

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

It highlights that māyā can be deliberately projected by a skilled agent, implying that true refuge in Linga-worship is turning from māyā (pāśa) toward Pati (Śiva), who alone grants freedom from delusion.

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

By showing māyā as something wielded or deployed within the narrative, it implicitly distinguishes the Supreme Pati—Śiva-tattva—as the transcendent Lord who is not bound by māyā, while pashus can be ensnared by it.

What ritualistic or Yogic practice is highlighted here?

The verse points to yogic mastery over māyā (siddhi-like control), a theme aligned with Pāśupata discipline where the aspirant learns discernment to overcome pasha rather than be governed by appearances.