Shloka 25

Adhyaya 8: Yogasthanas, Ashtanga Yoga, Pranayama-Siddhi, and Shiva-Dhyana leading to Samadhi

Devanagari script

न जातु कामः कामानाम् उपभोगेन शाम्यति हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते

Transliteration

na jātu kāmaḥ kāmānām upabhogena śāmyati haviṣā kṛṣṇavartmeva bhūya evābhivardhate

Translation

Keinginan terhadap objek-objek indera tidak pernah padam dengan menikmati objek-objek itu; seperti api yang diberi havis (persembahan), ia malah menyala semakin marak.

Word by Word

• na: not

• jātu: ever/at any time

• kāmaḥ: desire/craving

• kāmānām: of desired objects/sense-pleasures

• upabhogena: by enjoyment/indulgence

• śāmyati: becomes pacified/is extinguished

• haviṣā: by oblation/clarified butter offering

• kṛṣṇa-vartmā: black-tracked (smoke-marked) fire

• iva: like

• bhūyaḥ: again, further

• eva: indeed

• abhivardhate: increases/grows exceedingly

Speaker

Suta Goswami

Characters & Entities

• Agni

FAQs

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

It establishes that true Linga-upāsanā is not compatible with indulgence-driven living: the pashu must weaken kāma-pāśa (the bond of craving) through restraint and devotion, not by feeding it.

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

By contrast: Shiva as Pati is self-luminous and complete, while the pashu under pāśa mistakes enjoyment for fulfillment. Turning from escalating desire toward Shiva-centered steadiness is the movement from bondage to grace.

What ritualistic or Yogic practice is highlighted here?

A core Pāśupata-Yoga takeaway: practice indriya-nigraha (sense-restraint) and vairāgya; do not attempt to 'cure' craving by more consumption—redirect the mind into japa, dhyāna, and disciplined Śiva-pūjā.