Shloka 20

ययातिना पूरौ राज्याभिषेकः, दिक्प्रदानं, तृष्णा-वैराग्योपदेशः, वनप्रवेशः च

Devanagari script

यदा न निन्देन्न द्वेष्टि ब्रह्म सम्पद्यते तदा या दुस्त्यजा दुर्मतिभिर् यानजीर्यति जीर्यतः

Transliteration

yadā na nindenna dveṣṭi brahma sampadyate tadā yā dustyajā durmatibhir yānajīryati jīryataḥ

Translation

人がそしらず、憎まぬとき、ブラフマン（Brahman）の境地に至る。その内なる心のあり方は、邪なる思いの者には捨て難いが、身が朽ちゆくときにも朽ちない。

Word by Word

• yadā: when

• na: not

• nindet (na nindet): should slander/condemn

• na: not

• dveṣṭi: hates

• brahma: Brahman, the supreme reality

• sampadyate: is attained/comes to be realized

• tadā: then

• yā: which/that

• dustyajā: difficult to give up

• durmatibhiḥ: by those of perverse/impure intellect

• yā: which/that

• na: not

• ajīryati: decays/wears away

• jīryataḥ: while (the body) decays/ages

Speaker

Suta Goswami (narrating the teaching within the Linga Purana’s discourse on liberation)

Characters & Entities

• Shiva

FAQs

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

It teaches that Linga-puja is fulfilled by inner śuddhi: abandoning slander (nindā) and hatred (dveṣa) purifies the pashu, making the worship fit to receive Shiva’s grace.

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

By linking freedom from hatred to “brahma-sampatti,” it points to Shiva as the non-dual supreme (Pati) realized when pasha-like impurities such as malice and condemnation are dissolved.

What ritualistic or Yogic practice is highlighted here?

A core niyama of Pashupata discipline: restraint of speech and mind—non-slander and non-hatred—as an essential inner limb supporting japa, dhyana, and Linga-upasana.