Shloka 6

Adhyaya 79 — Bhakti-Mahima and Linga-Archana-Vidhi

Condensed Ritual Sequence

Devanagari script

अभक्ष्यभक्षी सम्पूज्य याक्षं प्राप्नोति दुर्जनः गानशीलश् च गान्धर्वं नृत्यशीलस्तथैव च

Transliteration

abhakṣyabhakṣī sampūjya yākṣaṃ prāpnoti durjanaḥ gānaśīlaś ca gāndharvaṃ nṛtyaśīlastathaiva ca

Translation

Orang jahat yang memakan yang terlarang, meski melakukan pemujaan, mencapai keadaan yakṣa. Yang tekun bernyanyi mencapai keadaan gandharva; demikian pula yang tekun menari mencapai nasib yang sepadan.

Word by Word

• abhakṣya-bhakṣī: eater of forbidden foods

• sampūjya: having worshipped / even after worship

• yākṣam: the state/realm of Yakṣas

• prāpnoti: attains

• durjanaḥ: wicked person

• gāna-śīlaḥ: one inclined to singing

• ca: and

• gāndharvam: the state/realm of Gandharvas

• nṛtya-śīlaḥ: one inclined to dancing

• tathā eva: likewise

• ca: and

Speaker

Suta Goswami

Characters & Entities

• Yaksha
• Gandharva

FAQs

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

It warns that mere worship without ethical purity does not ensure liberation; impure conduct (like eating forbidden foods) still yields lower karmic destinations, so Linga-puja must be joined with śuddhi (purification) and right living.

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

Implicitly, it distinguishes worldly attainments (yakṣa/gandharva states) from Śiva-tattva: Shiva as Pati grants true release only when the paśu is freed from pasha—bondage of impurity and karma—beyond external merit.

What ritualistic or Yogic practice is highlighted here?

The takeaway is behavioral and ritual purity as a prerequisite for fruitful Shiva-puja; without niyama-like discipline and inner cleansing, practice yields only limited karmic results rather than Pashupata-oriented liberation.