Shloka 32

Devanagari script

राजसं तामसं वापि भुक्त्वा तत्रैव मुच्यते ब्रह्मन् गुअरन्तेएस् लिबेरतिओन् तथा सुकृतकर्मा तु फलं स्वर्गे समश्नुते

Transliteration

rājasaṃ tāmasaṃ vāpi bhuktvā tatraiva mucyate brahman guarantees liberation tathā sukṛtakarmā tu phalaṃ svarge samaśnute

Translation

O Brahmane, wer die Früchte rajasischer oder tamasischer Taten vollständig durchlebt hat, wird dort sogleich von ihnen befreit. Ebenso genießt der Täter verdienstvoller Werke den Lohn im Himmel. Doch jenseits aller aus den Guṇa geborenen Erfahrungen liegt die höhere Erlösung, die aus der Hinwendung zu Pati (Śiva) erwächst: Durch seine Gnade wird das paśu vom pāśa gelöst.

Word by Word

• rājasam: born of rajas / passion-driven karma

• tāmasam: born of tamas / delusion-driven karma

• vā api: or even

• bhuktvā: having experienced/undergone (the results)

• tatra eva: there itself (in that very state/realm of fruition)

• mucyate: is released, becomes free (from that karmic residue)

• brahman: O Brahman (address to a knower of Brahman / Brahmin sage)

• tathā: likewise

• sukṛta-karmā: performer of good/meritorious actions

• tu: indeed

• phalam: fruit, result

• svarge: in heaven

• samaśnute: enjoys, partakes of fully.

Speaker

Suta Goswami (narrating the doctrinal point to the sages; addressing a Brahman within the narration)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It clarifies that heavenly or painful experiences are temporary karma-fruits; Linga worship aims higher—purifying the pashu and orienting it to Pati (Śiva) so bondage (pāśa) is finally cut rather than merely ‘enjoyed out’.

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

By implication, Śiva-tattva stands beyond rajas and tamas and is the liberating principle: karma-fruits end by exhaustion, but true moksha is secured by alignment with the transcendent Lord who is untouched by guṇa.

What ritualistic or Yogic practice is highlighted here?

The takeaway supports Pāśupata-oriented discipline: reduce rajasic/tamasic impulses through vrata, japa, and Linga-pūjā, and seek guṇa-transcendence rather than svarga as the final aim.