Shloka 106

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

Devanagari script

कर्तव्यं नास्ति विप्रेन्द्रा अस्ति चेत्तत्त्वविन्न च इह लोके परे चापि कर्तव्यं नास्ति तस्य वै

Transliteration

kartavyaṃ nāsti viprendrā asti cettattvavinna ca iha loke pare cāpi kartavyaṃ nāsti tasya vai

Translation

ឱ ព្រាហ្មណ៍ដ៏ប្រសើរ សម្រាប់អ្នកដឹងតត្តវៈ (សច្ចធម៌) មិនមានកាតព្វកិច្ចបង្ខំអ្វីឡើយ; ទាំងក្នុងលោកនេះ និងលោកក្រោយ ក៏មិនមាន «ត្រូវធ្វើ» ដែលចងបង្ខំគាត់ទេ—នេះជាសេចក្តីពិត។

Word by Word

• कर्तव्यम्: obligatory duty/compulsory act

• नास्ति: is not/does not exist

• विप्रेन्द्राः: O best among the Brahmins

• अस्ति: exists

• चेत्: if/indeed

• तत्त्ववित्: knower of tattva (truth of Pati–Pashu–Pāśa)

• न च: and not/never

• इह लोके: in this world

• परे: in the other (world)/hereafter

• चापि: and also

• तस्य: for him/of that person

• वै: indeed/certainly

Speaker

Suta Goswami (narrating the doctrine as part of the Linga Purana’s Shaiva teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-worship as a means to Shiva-tattva realization: when the devotee truly knows Pati (Shiva) and the nature of Pashu and Pāśa, ritual obligation no longer binds—worship becomes spontaneous devotion rather than compulsory karma.

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

By implying that tattva-jñāna dissolves binding duties, it points to Shiva as Pati—the liberating principle beyond karmic compulsion—through whose knowledge the soul (Pashu) is freed from bonds (Pāśa) in both worldly and post-worldly states.

What ritualistic or Yogic practice is highlighted here?

The verse highlights the Pashupata trajectory from karma to jñāna: disciplined worship/observance culminates in tattva-jñāna, after which obligatory rites cease to be binding and the practitioner abides in liberated awareness.