Shloka 56

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

Devanagari script

अयं स गर्भो देवक्या यो नः क्लेश्यान्हरिष्यति उग्रसेनात्मजायाथ कंसायानकदुन्दुभिः

Transliteration

ayaṃ sa garbho devakyā yo naḥ kleśyānhariṣyati ugrasenātmajāyātha kaṃsāyānakadundubhiḥ

Translation

“دیوکی کے رحم میں یہی وہ بچہ ہے جو ہمارے دکھ اور کلےش دور کرے گا”—یہ کہہ کر آنکدندوبھی (وسودیو) نے اُگرا سین کے بیٹے کنس سے کہا۔

Word by Word

• अयम्: this

• स: that very

• गर्भः: embryo/child in the womb

• देवक्याः: of Devakī

• यः: who

• नः: our

• क्लेश्यान्: afflictions/sufferings (kleśas)

• हरिष्यति: will remove/take away

• उग्रसेन-आत्मजाय: to the son of Ugrasena

• अथ: then/thus

• कंसाय: to Kaṃsa

• आनकदुन्दुभिः: by Ānakadundubhi (Vasudeva)

Speaker

Suta Goswami (narrating an internal account involving Vasudeva addressing Kaṃsa)

Characters & Entities

• Devaki
• Vasudeva (Anakadundubhi)
• Kamsa
• Ugrasena

FAQs

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

Though narrative in tone, it underscores the Shaiva principle that liberation from kleśas comes by Pati’s anugraha; Linga worship is a primary upāya in the Linga Purana for receiving that grace and loosening pasha.

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

Shiva-tattva is implied as the transcendent Pati who operates through worldly events to remove suffering; the ‘remover of afflictions’ motif aligns with Shiva as the inner cause of klesha-kshaya and bondage-release for the pashu.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the takeaway is klesha-kshaya as the goal—classically pursued in the Linga Purana through Shiva-bhakti, Linga-puja, and Pashupata-oriented discipline aimed at cutting pasha.