Shloka 46

ईशानकल्पवृत्तान्तः तथा लैङ्गपुराणस्य संक्षेप-सूची

Devanagari script

कृष्णत्वे द्वारकायां तु निलयो माधवस्य तु लब्धो हिताय शापस्तु दुर्वासस्याननाद्धरेः

Transliteration

kṛṣṇatve dvārakāyāṃ tu nilayo mādhavasya tu labdho hitāya śāpastu durvāsasyānanāddhareḥ

Translation

当哈利示现为黑天（Kṛṣṇa）之时，摩陀婆（Mādhava）得居于堕罗迦（Dvārakā）。又为世间安乐之益，由于哈利未受应有礼敬而发出的杜尔婆萨（Durvāsas）之诅咒，也遂成其事。

Word by Word

• कृष्णत्वे: in the condition/state of being Kṛṣṇa

• द्वारकायाम्: in Dvārakā

• तु: indeed/and

• निलयः: abode/dwelling

• माधवस्य: of Mādhava (Viṣṇu)

• तु: indeed

• लब्धः: obtained/attained

• हिताय: for welfare/for the good (of beings)

• शापः: curse

• तु: indeed/and

• दुर्वासस्यानात्: from (the act/occasion) of Durvāsas

• अननात्: from not honoring/not paying due respect

• हरेः: of Hari (Viṣṇu)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vishnu
• Krishna
• Madhava
• Durvasa
• Hari
• Dvaraka

FAQs

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

It underscores dharma as a prerequisite for grace: honoring ṛṣis and maintaining humility reduces pasha (bondage). In Linga-worship, such discipline supports purity (śuddhi) and receptivity to Pati—Śiva—whose anugraha is mirrored even in Hari’s narratives.

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

Indirectly, it highlights the Shaiva principle that cosmic events—even curses—can function as hitāya (for welfare), aligning with Śiva as Pati who governs karma and its fruition for the maturation and liberation of pashus.

What ritualistic or Yogic practice is highlighted here?

The implied practice is satkāra (proper honoring of sages and guests) as a dharmic limb supporting vrata and pūjā; such restraint and reverence are foundational disciplines that complement Pāśupata-oriented self-purification.