Shloka 56
यादृशं पुण्यं पापं वा तादृशं फलमेव हि । द्र व्यदेहांगभेदेन न्यूनवृद्धिक्षयादिकम्
yādṛśaṃ puṇyaṃ pāpaṃ vā tādṛśaṃ phalameva hi | dra vyadehāṃgabhedena nyūnavṛddhikṣayādikam
Whatever the merit or the sin may be, its result is of the very same kind. Indeed, according to differences in one’s resources, body, and limbs, there arise conditions such as deficiency, increase, decline, and the like—under the just dispensation of Lord Śiva’s karmic order.
Suta Goswami (narrating Shiva’s doctrine to the sages at Naimisharanya)
Tattva Level: pasha
Shiva Form: Īśāna
Sthala Purana: Not a shrine narrative; it states karmic niyati: fruits correspond to puṇya/pāpa and manifest variably through dravya/deha/aṅga differences.
Significance: Encourages ethical vigilance and ritual purity by affirming Śiva’s just governance of karma and embodied outcomes.
Cosmic Event: Karmic order (niyati) operating through embodiment and material conditions.
FAQs
It states the principle of karmic correspondence: merit and sin yield results of the same nature, shaping one’s embodied condition (strength, weakness, growth, decline). In Shaiva Siddhanta terms, this reflects pāśa (bondage) operating under Pati (Śiva) as the righteous governor, urging the soul toward purification.
By showing that embodied suffering and limitation arise from karma, the verse implicitly points to Saguna Śiva (worshipped as the Liṅga) as the compassionate Lord who can burn impurities through devotion, mantra, and worship—helping the soul transcend karmic consequences and move toward liberation.
A practical takeaway is to adopt purifying Shaiva disciplines—regular Liṅga-pūjā, japa of the Pañcākṣarī “Om Namaḥ Śivāya,” and living dharmically—so that sinful impressions diminish and merit supports inner steadiness conducive to moksha.