Shloka 111

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

Devanagari script

क्रोधो हर्षस् तथा लोभो मोहो दम्भो द्विजोत्तमाः धर्माधर्मौ हि तेषां च तद्वशात्तनुसंग्रहः

Transliteration

krodho harṣas tathā lobho moho dambho dvijottamāḥ dharmādharmau hi teṣāṃ ca tadvaśāttanusaṃgrahaḥ

Translation

Wahai yang terbaik antara yang dua kali lahir, kemarahan, kegirangan meluap, ketamakan, kekeliruan, dan kemunafikan—bersama dharma dan adharma—adalah milik makhluk yang berjasad. Di bawah kuasa semuanya itu, jiwa mengambil serta mengekalkan tubuh, lalu meneruskan kewujudan berjasad.

Word by Word

• क्रोधः: anger

• हर्षः: exhilaration/joyful excitement

• तथा: and

• लोभः: greed

• मोहः: delusion/confusion

• दम्भः: hypocrisy/pretence

• द्विजोत्तमाः: O best of the twice-born (Brahmanas)

• धर्माधर्मौ: dharma and adharma (merit and demerit)

• हि: indeed

• तेषाम्: of them/of embodied beings

• च: and

• तद्वशात्: under their control/owing to their power

• तनुसंग्रहः: taking up/accumulation/continuance of the body (embodiment)

Speaker

Suta Goswami (narrating Shaiva doctrine within the Linga Purana discourse)

FAQs

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

It frames why Linga-upasana is needed: the Pashu is driven by inner afflictions and by dharma–adharma, which keep embodiment going; worship of the Linga is a Shaiva means to purify these forces and turn the soul toward Pati (Shiva).

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

By implication, Shiva as Pati is untouched by krodha, lobha, moha and by dharma–adharma; these belong to bound souls. Liberation is the soul’s movement from pasha-governed embodiment to Shiva’s grace and freedom.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pashupata Yoga: restraining and transforming anger, greed, delusion, and hypocrisy through discipline, japa, and Linga-puja so the karmic push of dharma–adharma no longer forces repeated embodiment.