Shloka 109

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

राक्षसा नापराध्यन्ति पितुस् ते विहितं तथा मूढानामेव भवति क्रोधो बुद्धिमतां न हि

Transliteration

rākṣasā nāparādhyanti pitus te vihitaṃ tathā mūḍhānāmeva bhavati krodho buddhimatāṃ na hi

Translation

«إنّ الرّاكشاسا لم يرتكبوا ذنبًا؛ لقد فعلوا كما قضى أبوك. إنما ينشأ الغضب في أهل الجهل والضلال، لا في الحكماء.»

Word by Word

• राक्षसाः: the Rakshasas

• न: not

• अपराध्यन्ति: commit an offence/do wrong

• पितुः: of (your) father

• ते: by you/for you (addressed person)

• विहितम्: prescribed/ordained

• तथा: thus/accordingly

• मूढानाम्: of the deluded/ignorant

• एव: indeed/only

• भवति: arises/occurs

• क्रोधः: anger

• बुद्धिमताम्: of the intelligent/wise

• न: not

• हि: indeed/for

Speaker

Suta Goswami (narrating an embedded dialogue; the immediate speaker is a counsel-giver within the story)

Characters & Entities

• Rakshasas

FAQs

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

It frames anger (krodha) as a mark of moha (delusion), implying that a true Linga-upāsaka should cultivate śānti and viveka—reducing pasha (bondage) so the pashu (soul) becomes fit for Pati’s grace.

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

By contrasting delusion-born anger with wisdom, it indirectly points to Shiva-tattva as pure jñāna and śānti; aligning the mind with that steadiness is a Shaiva Siddhanta movement from pasha toward Pati.

What ritualistic or Yogic practice is highlighted here?

Krodha-nigraha as an inner limb of practice: a Pāśupata-oriented discipline of mental restraint and discrimination (viveka), supporting steadiness in japa, dhyāna, and daily Linga-pūjā.