Shloka 18

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

Devanagari script

नालमेकस्य तत्सर्वम् इति मत्वा शमं व्रजेत् यदा न कुरुते भावं सर्वभूतेषु पापकम्

Transliteration

nālamekasya tatsarvam iti matvā śamaṃ vrajet yadā na kurute bhāvaṃ sarvabhūteṣu pāpakam

Translation

In dem Wissen, dass all dies nicht für einen Einzelnen allein ist, soll man in śama (inneren Frieden) eintreten. Denn wahrer Friede wird erlangt, wenn man gegenüber allen Wesen keine sündhafte, schädigende Gesinnung hegt.

Word by Word

• na alam: not sufficient/not meant

• ekasya: for one (alone)

• tat sarvam: all that (entirety of worldly gain/experience)

• iti: thus

• matvā: having understood/considered

• śamam: peace, tranquility, restraint

• vrajet: should go/enter/attain

• yadā: when

• na kurute: does not do/does not form

• bhāvam: intention, disposition, inner attitude

• sarva-bhūteṣu: toward all beings

• pāpakam: sinful, harmful, malicious

Speaker

Suta Goswami (narrating the Linga Purana discourse to the sages of Naimisharanya)

FAQs

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

It establishes that Linga-puja must be rooted in śama and ahimsa: without abandoning pāpaka-bhāva (malicious intent) toward all beings, external worship does not mature into Shiva’s grace.

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

Shiva-tattva is approached through inner purification: when the pashu (individual soul) drops harmful dispositions, pasha (bondage) loosens and the soul becomes fit to recognize Pati (Shiva) as the universal good beyond selfish possession.

What ritualistic or Yogic practice is highlighted here?

A core Pashupata-Yogic discipline is emphasized—śama (restraint/peace) and sarvabhūta-anukampā (non-harmful intention toward all beings) as the foundational sadhana supporting mantra, puja, and dhyana.