Shloka 24

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

Devanagari script

न जातु कामः कामानाम् उपभोगेन शाम्यति हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते

Transliteration

na jātu kāmaḥ kāmānām upabhogena śāmyati haviṣā kṛṣṇavartmeva bhūya evābhivardhate

Translation

Le désir ne s’apaise jamais par la jouissance des objets désirés ; tel un feu nourri d’oblations, il ne fait que croître davantage. Ainsi le paśu (l’âme liée) doit contenir le kāma par le vairāgya et tourner l’esprit vers Pati—le Seigneur Śiva—lui seul tranche le pāśa (l’entrave).

Word by Word

• na: not

• jātu: ever/at any time

• kāmaḥ: desire/craving

• kāmānām: of desired objects/pleasures

• upabhogena: by enjoyment/consumption

• śāmyati: becomes calm/is extinguished

• haviṣā: by oblations (ghee-offerings)

• kṛṣṇa-vartmā: the dark-pathed one, i.e., fire/smoke-trailing flame

• iva: like

• bhūyaḥ: again/further

• eva: indeed

• abhivardhate: increases/grows

Speaker

Suta Goswami (narrating Shaiva dharma instruction within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-worship as inner purification: mere indulgence strengthens kāma, so the devotee approaches the Linga with restraint, offering the mind itself into Śiva, the Pati, to loosen pāśa.

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

By implication, Śiva-tattva is the liberating principle beyond craving—Pati who is not increased by objects and who grants śānti by cutting the bonds that keep the pashu circling in desire.

What ritualistic or Yogic practice is highlighted here?

Kāma-nigraha through vairāgya as a core Pāśupata-Yogic discipline—treating sense-objects like fuel to a fire and instead redirecting attention to Śiva through japa, dhyāna, and sattvic pūjā.