Shloka 12

ऋषिकृत-रुद्रस्तुतिः तथा संहाराग्नि-प्रश्नः

Kāma–Krodha–Lobha and the Fire of Dissolution

Devanagari script

कामः क्रोधश् च लोभश् च मोहो दम्भ उपद्रवः यानि चान्यानि भूतानि स्थावराणि चराणि च

Transliteration

kāmaḥ krodhaś ca lobhaś ca moho dambha upadravaḥ yāni cānyāni bhūtāni sthāvarāṇi carāṇi ca

Translation

Nafsu, amarah, keserakahan, delusi (moha), kemunafikan, dan gangguan—serta semua makhluk lain, yang tak bergerak maupun bergerak—semuanya adalah sebab ikatan sebagai pāśa. Selama paśu (jiwa individu) belum berpaling kepada Pati, Śiva Sang Tuhan, ia tetap terbelenggu dalam saṁsāra.

Word by Word

• कामः: desire

• क्रोधः: anger

• लोभः: greed

• मोहः: delusion/confusion

• दम्भः: hypocrisy/ostentation

• उपद्रवः: affliction/disturbance

• यानि: which/whatever

• च: and

• अन्यानि: other

• भूतानि: beings/elements/creatures

• स्थावराणि: immovable (plants, mountains, etc.)

• चराणि: moving (animals, humans, etc.)

• च: and

Speaker

Suta Goswami (narrating to the sages of Naimisharanya, conveying Shaiva doctrine on bondage)

Characters & Entities

• Shiva

FAQs

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

It frames kāma, krodha, lobha, moha, dambha, and upadrava as forms of pasha (bondage); Linga-pūjā is thereby understood as a discipline of inner purification that turns the pashu toward Pati, Śiva.

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

By implication, Śiva stands as Pati—the transcendent Lord untouched by these disturbances—while beings and mental afflictions belong to the conditioned field that the soul must transcend through Śiva-oriented knowledge and practice.

What ritualistic or Yogic practice is highlighted here?

The takeaway is Pāśupata discipline: restraining the inner enemies (especially desire and anger) through Śiva-smaraṇa, mantra-japa, and Linga-upāsanā as a means to loosen pasha and stabilize the mind for liberation.