Shloka 89

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

Devanagari script

नरकं च जगामान्या तस्माद्भर्ता परा गतिः तथापि भर्तॄन् स्वांस् त्यक्त्वा बभूवुः स्वैरवृत्तयः

Transliteration

narakaṃ ca jagāmānyā tasmādbhartā parā gatiḥ tathāpi bhartṝn svāṃs tyaktvā babhūvuḥ svairavṛttayaḥ

Translation

Một người phụ nữ khác đã rơi vào địa ngục; vì thế, người chồng được tuyên là chỗ nương tựa tối thượng (con đường đúng). Tuy vậy, vẫn có kẻ bỏ chính chồng mình, trở nên phóng túng theo ý riêng, hành động dưới sự chi phối của dây trói pāśa chứ không theo dharma.

Word by Word

• नरकं: to hell

• च: and

• जगाम: went

• अन्या: another (woman)

• तस्मात्: therefore

• भर्ता: husband

• परा: highest/supreme

• गतिः: refuge/goal

• तथापि: even so/nevertheless

• भर्तॄन्: husbands

• स्वांस्: their own

• त्यक्त्वा: having abandoned

• बभूवुः: they became

• स्वैर-वृत्तयः: self-willed/unchaste in conduct (acting by one’s own impulse)

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It frames ethical restraint as a prerequisite for purity; Linga-puja is most fruitful when the pashu (individual) reduces pāpa and loosens pāśa (bondage) through dharmic conduct.

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

By implication it contrasts bondage-driven behavior with the higher refuge; in Shaiva Siddhanta, Shiva as Pati is the supreme goal who liberates the soul from pāśa, while adharma leads to naraka and continued saṃsāra.

What ritualistic or Yogic practice is highlighted here?

Not a specific rite, but the discipline underlying Pashupata-oriented practice: control of desire, adherence to dharma, and purification so that worship and japa can become liberating rather than merely merit-seeking.