Shloka 113

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

क्रोधाद्या नाशमायान्ति धर्माधर्मौ च वै द्विजाः तत्क्षयाच्च शरीरेण न पुनः सम्प्रयुज्यते

Transliteration

krodhādyā nāśamāyānti dharmādharmau ca vai dvijāḥ tatkṣayācca śarīreṇa na punaḥ samprayujyate

Translation

يا ذوي الميلادين، إن الغضبَ وما شابهه يَفنى، وكذلك الدَّرما والأدَرما. فإذا فَنِيَتْ هذه كلّها لم تعد الروحُ تُقترن بجسدٍ من جديد؛ تُقطع القيود، وتستريح في الحرّية التي هي للسيّد (Pati).

Word by Word

• क्रोधाद्याः: anger and the other afflictive impulses

• नाशम्: destruction

• आयान्ति: go/come to

• धर्माधर्मौ: merit and demerit (virtue and vice)

• च: and

• वै: indeed

• द्विजाः: O twice-born (brahmins)

• तत्क्षयात्: from the exhaustion of that (i.e., those factors)

• च: and

• शरीरेण: with a body / into embodiment

• न: not

• पुनः: again

• सम्प्रयुज्यते: is yoked/connected (takes union, i.e., re-embodies)

Speaker

Suta Goswami (narrating Purāṇic teaching to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-oriented Shaiva practice as a means to dissolve krodha and related impurities and to transcend both puṇya (dharma) and pāpa (adharma), culminating in non-return to embodiment—mokṣa under Shiva as Pati.

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

By implying liberation as freedom from re-embodiment when bonds are exhausted, it points to Shiva-tattva as Pati—the sovereign liberator who ends pasha (bondage) and grants the pashu (soul) release from karmic conjunction with the body.

What ritualistic or Yogic practice is highlighted here?

It emphasizes Pāśupata-style inner discipline: conquest of anger and afflictive drives, and the ripening/exhaustion of karmic merit and demerit through Shiva-bhakti, japa, and contemplative detachment—so rebirth does not recur.