Shloka 60

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

Devanagari script

रक्षमाणस्य देहस्य मायावी कंसरूपिणः किं कृतं दुष्कृतं मूर्ख जातः खलु तवान्तकृत्

Transliteration

rakṣamāṇasya dehasya māyāvī kaṃsarūpiṇaḥ kiṃ kṛtaṃ duṣkṛtaṃ mūrkha jātaḥ khalu tavāntakṛt

Translation

当你竭力护持此身之时，一位施幻者——现作迦ṁ萨之形——问道：“愚者啊，我犯了何罪？诚然，今已出现者，正是为你带来死亡之主。”

Word by Word

• रक्षमाणस्य: of one who is protecting/guarding

• देहस्य: of the body

• मायावी: an illusionist, wielder of māyā

• कंसरूपिणः: having the form of Kaṁsa

• किं: what?

• कृतं: done/committed

• दुष्कृतं: evil deed, wrongdoing

• मूर्ख: O fool

• जातः: born/arisen

• खलु: indeed, surely

• तव: your

• अन्तकृत्: death-maker, bringer of the end

Speaker

Suta Goswami (narrating a cited dialogue within the story)

Characters & Entities

• Shiva
• Maya (illusion)
• Kaṁsa (as a form/semblance)

FAQs

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

It warns that clinging to the body is bondage (pāśa); Linga-worship redirects the pashu (soul) from fear and mortality toward Pati (Śiva), the transcendent Lord beyond māyā.

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

By contrasting the perishable body with the power that ends embodied existence, it points to Śiva as the ultimate Antaka/Mṛtyuñjaya principle—master of dissolution and liberator from death-bound identity.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata discipline: vairāgya (dispassion) toward the body and steady remembrance of Śiva, using worship/meditation to cut the fear-based bonds of māyā.