Shloka 26

अग्नित्रय-पितृवंश-रुद्रसृष्टि-वैराग्योपदेशः

Devanagari script

ये शंकराश्रिताः सर्वे मुच्यन्ते ते न संशयः न गच्छन्त्येव नरकं पापिष्ठा अपि दारुणम्

Transliteration

ye śaṃkarāśritāḥ sarve mucyante te na saṃśayaḥ na gacchantyeva narakaṃ pāpiṣṭhā api dāruṇam

Translation

Tous ceux qui prennent refuge en Śaṅkara sont assurément délivrés : il n’y a aucun doute. Même s’ils sont plongés dans de lourds péchés, ils ne vont pas au terrible enfer, car le refuge en le Pati (Śiva) tranche les liens de pāśa qui enchaînent le paśu (l’âme).

Word by Word

• ये (ye): those who

• शंकर-आश्रिताः (śaṅkara-āśritāḥ): those who have taken refuge in Śaṅkara

• सर्वे (sarve): all

• मुच्यन्ते (mucyante): are released/liberated

• ते (te): they

• न (na): not

• संशयः (saṃśayaḥ): doubt

• न गच्छन्ति एव (na gacchanti eva): do not go at all

• नरकं (narakaṃ): to hell

• पापिष्ठाः (pāpiṣṭhāḥ): most sinful

• अपि (api): even

• दारुणम् (dāruṇam): dreadful/terrible

Speaker

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

Characters & Entities

• Shiva (Shankara)

FAQs

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

It establishes the core Shaiva principle that śaraṇāgati (taking refuge) in Śiva is itself liberative; Linga-worship becomes effective when performed with surrender to Pati, not merely as external ritual.

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

Śiva is presented as Pati—the supreme Lord whose grace overrides karmic downfall, severing the paśu’s bondage (pāśa) and protecting the devotee from naraka through liberating compassion.

What ritualistic or Yogic practice is highlighted here?

The practice implied is śaraṇāgati-bhakti (refuge and devotion) as the inner limb of Pashupata-oriented discipline; it is the decisive yogic orientation that transforms karma’s trajectory.