Shloka 2

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

Devanagari script

कथं च पशवश्चासन् देवाः सब्रह्मकाः प्रभोः मयस्य तपसा पूर्वं सुदुर्गं निर्मितं पुरम्

Transliteration

kathaṃ ca paśavaścāsan devāḥ sabrahmakāḥ prabhoḥ mayasya tapasā pūrvaṃ sudurgaṃ nirmitaṃ puram

Translation

诸天连同梵天，如何在主前成为“兽”（paśu，受缚之灵）？又那极难攻破之城，先前如何由摩耶凭其苦行之力而建成？

Word by Word

• कथम्: how?

• च: and/indeed

• पशवः: pashus—bound souls under pasha (bondage)

• च: and

• आसन्: were/became

• देवाः: the gods

• सब्रह्मकाः: together with Brahmā

• प्रभोः: of the Lord (Pati, the sovereign)

• मयस्य: of Maya (the architect/demon Maya)

• तपसा: by austerity, ascetic power

• पूर्वम्: formerly/earlier

• सुदुर्गम्: very difficult to conquer, impregnable

• निर्मितम्: built/constructed

• पुरम्: city/fortress.

Speaker

Suta Goswami (narrating the sages’ line of questioning within the Linga Purana narrative)

Characters & Entities

• Brahma
• Devas
• Maya
• Shiva

FAQs

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

It frames the key Shaiva Siddhanta premise behind Linga worship: even exalted beings like the Devas (with Brahmā) can be ‘pashu’ when bound by pasha, so refuge in Pati—Shiva, worshiped as the Linga—is essential for liberation and true sovereignty.

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

By contrasting the Devas’ ‘pashu’ status with ‘Prabhu’ (the Lord), it implies Shiva as Pati—transcendent ruler and liberator—before whom all limited beings remain conditioned, regardless of rank.

What ritualistic or Yogic practice is highlighted here?

The verse highlights tapas (austerity) as a potent force—here used by Maya to build a fortress—implicitly teaching that tapas and yogic power must be oriented toward Shiva (Pati) rather than toward strengthening bondage or worldly fortifications.