Shloka 82

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

Devanagari script

प्रविश्य तत्पुरं तेन मायिना सह दीक्षितः मुनिः शिष्यैः प्रशिष्यैश् च संवृतः सर्वतः स्वयम्

Transliteration

praviśya tatpuraṃ tena māyinā saha dīkṣitaḥ muniḥ śiṣyaiḥ praśiṣyaiś ca saṃvṛtaḥ sarvataḥ svayam

Translation

دیक्षा یافتہ وہ مُنی اس مایوی آقا کے ساتھ اس شہر میں داخل ہوا، اور وہ خود ہر طرف اپنے شاگردوں اور شاگردوں کے شاگردوں سے گھرا ہوا تھا۔

Word by Word

• प्रविश्य: having entered

• तत्पुरम्: that city

• तेन: with him/with that one

• मायिना: with the wielder of māyā, an illusionist

• सह: together with

• दीक्षितः: initiated, ritually consecrated

• मुनिः: the sage

• शिष्यैः: by disciples

• प्रशिष्यैः: by grand-disciples (disciples of disciples)

• च: and

• संवृतः: surrounded, encompassed

• सर्वतः: on all sides

• स्वयम्: himself

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Muni (the initiated sage)
• Mayin (wielder of Maya)

FAQs

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

It foregrounds dīkṣā (initiation) and disciplined accompaniment by a lineage of students—implying that approach to Śiva and Linga-centered practice is safeguarded by proper consecration, guidance, and tradition rather than mere curiosity.

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

By highlighting māyā and dīkṣā together, it reflects a Shaiva Siddhanta frame: Pati (the Lord) is the ultimate liberator, while māyā functions as a power that can bind or be transcended; initiation is the turning point that orients the paśu (soul) away from pāśa (bondage) toward Śiva-realization.

What ritualistic or Yogic practice is highlighted here?

Dīkṣā is central—ritual consecration into a regulated path (akin to Pāśupata discipline), supported by a guru-led community (śiṣya–praśiṣya), indicating structured sādhanā rather than solitary practice.