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

Dengan sekadar memandang muni Kṛṣṇa yang bijaksana itu, lenyaplah segala kekotoran—baik noda jasmani mahupun cemar yang lahir daripada karma.

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.