Shloka 4

प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा

Devanagari script

करुणादिगुणोपेताः कृत्वापि विविधानि ते कर्माणि नरकं स्वर्गं गच्छन्त्येव स्वकर्मणा

Transliteration

karuṇādiguṇopetāḥ kṛtvāpi vividhāni te karmāṇi narakaṃ svargaṃ gacchantyeva svakarmaṇā

Translation

Even those endowed with compassion and other virtues, after performing many kinds of deeds, still go to hell or to heaven—driven indeed by their own karma. Thus the bound soul (paśu), under the force of pāśa as karmic bondage, revolves in its results until it turns toward Pati, Śiva, the liberator.

Word by Word

• करुणा-आदि-गुण-उपेताः: endowed with compassion and other qualities

• कृत्वा-अपि: even after doing

• विविधानि: various, diverse

• ते: they

• कर्माणि: actions, deeds

• नरकम्: hellish state/suffering realm

• स्वर्गम्: heavenly state/enjoyment realm

• गच्छन्ति-एव: certainly go/attain

• स्व-कर्मणा: by their own karma (as the operative cause).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames heaven and hell as karmic outcomes within bondage (pāśa); Linga worship is implied as turning the paśu toward Pati (Śiva) for liberation beyond mere reward-and-punishment destinations.

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

Śiva is implied as Pati—the transcendent Lord beyond karmic dualities—while beings, even virtuous ones, remain governed by their own karma until grace-oriented surrender and right knowledge arise.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata orientation: cultivate virtue but also pursue Śiva-centered sādhana (Linga-pūjā, mantra, and discipline) to cut karmic causality rather than seeking only svarga.