Shloka 15

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

Devanagari script

ननु स्वभावः सर्वेषां कामो दृष्टो न चान्यथा श्रुतिः प्रवर्तिका तेषाम् इति कर्मण्यतद्विदः

Transliteration

nanu svabhāvaḥ sarveṣāṃ kāmo dṛṣṭo na cānyathā śrutiḥ pravartikā teṣām iti karmaṇyatadvidaḥ

Translation

Gewiss, kāma, das Begehren, gilt als natürliche Veranlagung aller Wesen, und nicht anders. Darum wirkt die vedische Offenbarung, die Śruti, als Antreiber für sie — so meinen jene, die das Prinzip des Karma nicht wirklich verstehen.

Word by Word

• nanu: indeed/surely

• svabhāvaḥ: innate nature

• sarveṣām: of all (beings)

• kāmaḥ: desire/impulse

• dṛṣṭaḥ: is observed

• na: not

• ca: and

• anyathā: otherwise

• śrutiḥ: Vedic revelation

• pravartikā: that which sets in motion/impels

• teṣām: for them

• iti: thus

• karmaṇi: in action/ritual action

• atadvidaḥ: those who do not know that (truth)/the undiscerning

Speaker

Suta Goswami (narrating the teaching within the Linga Purana’s discourse on karma and knowledge)

Characters & Entities

• Shiva

FAQs

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

It warns that ritual activity driven by desire (kāma) is a lower motivation; true Linga worship aims at purification and loosening pāśa (bondage) so the pashu (soul) turns toward Pati (Shiva).

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

By implication, Shiva-tattva stands beyond desire and the compulsion of karma; those who mistake śruti as merely a promoter of desire-based rites have not grasped the higher intent that leads the soul toward Shiva.

What ritualistic or Yogic practice is highlighted here?

The takeaway supports Pashupata-oriented discipline: perform rites without kāmya craving and cultivate knowledge/dispassion so karma becomes purifying rather than binding.