Shloka 6

उपमन्युना कृष्णाय पाशुपतज्ञान-प्रदानम् तथा दानविधि-फलश्रुतिः

Devanagari script

तस्यावलोकनादेव मुनेः कृष्णस्य धीमतः नष्टमेव मलं सर्वं कायजं कर्म्मजं तथा

Transliteration

tasyāvalokanādeva muneḥ kṛṣṇasya dhīmataḥ naṣṭameva malaṃ sarvaṃ kāyajaṃ karmmajaṃ tathā

Translation

ആ ധീമാനായ മുനിയുടെ ദർശനമാത്രത്തിൽ കൃഷ്ണന്റെ സകല മലവും നശിച്ചു—ദേഹജന്യവും കർമജന്യവും കൂടെ.

Word by Word

• tasya: of him/that one

• avalokanāt: from seeing (from the act of beholding)

• eva: indeed/only

• muneḥ: of the sage

• kṛṣṇasya: of Kṛṣṇa (the sage named Kṛṣṇa)

• dhīmataḥ: of the intelligent/wise one

• naṣṭam: destroyed

• eva: certainly

• malam: impurity/defilement

• sarvam: all

• kāyajam: born of the body (physical)

• karmajam: born of karma (deeds)

• tathā: and also/likewise

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Sage Kṛṣṇa

FAQs

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

It highlights that purity for Linga-upāsanā is not only ritualistic; contact with Shiva-aligned holiness (sat-darśana) can dissolve both physical impurity and karmic taint, preparing the pashu (soul) for devotion to Pati (Śiva).

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

Indirectly, it points to Shiva-tattva as the supreme purifier: the sage’s presence functions as a conduit of Śiva’s grace (anugraha), loosening pasha (bondage) by destroying mala—especially karma-born impurity.

What ritualistic or Yogic practice is highlighted here?

Darśana-sādhana—seeking the vision/company of a realized Shaiva sage—implying a Pāśupata-oriented discipline where grace and sanctifying association accelerate karma-kṣaya alongside puja.