Shloka 39

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

Devanagari script

पुण्यवृक्षक्षयात्तद्वद् गां पतन्ति दिवौकसः दुःखाभिलाषनिष्ठानां दुःखभोगादिसंपदाम्

Transliteration

puṇyavṛkṣakṣayāttadvad gāṃ patanti divaukasaḥ duḥkhābhilāṣaniṣṭhānāṃ duḥkhabhogādisaṃpadām

Translation

ເມື່ອ “ຕົ້ນໄມ້ແຫ່ງບຸນ” ໝົດສິ້ນ ແມ່ນແຕ່ຜູ້ຢູ່ສະຫວັນກໍຕົກລົງສູ່ແຜ່ນດິນ. ຜູ້ທີ່ຍຶດຕິດການຢາກແລະເລືອກດຸກ ຄວາມ “ຮັ່ງມີ” ຂອງເຂົາແມ່ນພຽງການຊົມຊື່ນໃນຄວາມເຈັບປວດ ແລະຜົນຕາມມາເທົ່ານັ້ນ.

Word by Word

• puṇya: merit/virtue

• vṛkṣa: tree (metaphor for accumulated karmic stock)

• kṣayāt: from exhaustion/decay

• tadvat: likewise/in the same way

• gām: to the earth

• patanti: fall down

• divaukasaḥ: the inhabitants of heaven (devas/celestials)

• duḥkha: suffering

• abhilāṣa: craving/desire

• niṣṭhānām: of those firmly devoted/settled

• duḥkha-bhoga: experiencing/enjoying suffering

• ādi: and the like

• sampadām: of attainments/prosperities (here, ironic/illusory gains).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Devas

FAQs

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

It warns that even svarga is temporary when puṇya is depleted; Linga-worship is valued because it can mature the pashu toward devotion and knowledge of Pati (Shiva), aiming beyond transient heavenly reward.

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

By implication, Shiva-tattva stands beyond the economy of puṇya and pāpa; the fall of the devas highlights that only refuge in Pati—who is not exhausted like karmic merit—leads to lasting freedom from pasha.

What ritualistic or Yogic practice is highlighted here?

Vairāgya and Pāśupata-oriented discipline are implied: perform Shiva-puja and sadhana not for svarga (reward) but to cut pasha (bondage) and stabilize the pashu in devotion and insight.