Shloka 19

ययातिना पूरौ राज्याभिषेकः, दिक्प्रदानं, तृष्णा-वैराग्योपदेशः, वनप्रवेशः च

Devanagari script

कर्मणा मनसा वाचा ब्रह्म सम्पद्यते तदा यदा परान्न बिभेति परे चास्मान्न बिभ्यति

Transliteration

karmaṇā manasā vācā brahma sampadyate tadā yadā parānna bibheti pare cāsmānna bibhyati

Translation

بالعمل وبالعقل وبالكلمة يبلغ المرء حقًّا مقام البرهمن (Brahman)؛ وذلك حين لا يخاف أحدًا، وحين لا يخافه الآخرون. فهذه اللّا رهبة علامةٌ على أنّ الـpaśu (النفس المقيّدة) قد تطهّرت وثبتت في الـPati (الربّ السيّد) بزوال الـpāśa (القيد).

Word by Word

• कर्मणा: by action/deeds

• मनसा: by mind/intent

• वाचा: by speech/words

• ब्रह्म: Brahman/the Supreme Reality

• सम्पद्यते: is attained/is realized

• तदा: then/at that time

• यदा: when

• परान्: others

• न: not

• बिभेति: fears

• परे: others/people

• च: and

• अस्मात्: from him/from me (here: from the aspirant)

• न: not

• बिभ्यति: are afraid

Speaker

Suta Goswami (narrating the teaching within the Purva-Bhaga context)

FAQs

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

It frames true Shiva-bhakti as inner and outer purification—deed, thought, and speech—culminating in fearlessness, a key mark of worship that has matured beyond ritual into realized steadiness.

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

By implying Brahman-realization as fearlessness, it points to Shiva as Pati—the supreme, non-dual ground—whose grace dissolves pāśa (bondage) so the paśu no longer lives in fear or causes fear.

What ritualistic or Yogic practice is highlighted here?

It highlights Pāśupata-style sādhana of tri-karaṇa-śuddhi (purity of body, mind, and speech) and ahiṃsā-based fearlessness—an inner yoga that validates and completes external Linga-pūjā.