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Shloka 26

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

पैशाचे राक्षसे दुःखं याक्षे चैव विचारतः गान्धर्वे च तथा चान्द्रे सौम्यलोके द्विजोत्तमाः

paiśāce rākṣase duḥkhaṃ yākṣe caiva vicārataḥ gāndharve ca tathā cāndre saumyaloke dvijottamāḥ

ပိုင်ရှာစ (Paiśāca) နှင့် ရာක්ෂသ (Rākṣasa) လောကတို့တွင် ဒုက္ခရှိ၏; ယက္ခ (Yakṣa) လောက၌လည်း စဉ်းစားကြည့်လျှင် ထိုနည်းတူပင်။ ဂန္ဓဗ္ဗ (Gandharva) လောကနှင့် စန္ဒြ (Cāndra) လောက—လမင်း၏လောက—၌လည်း ထိုသို့ပင်။ သို့ရာတွင် သောမယ (Saumya) လောက၌မူ—အို ဒွိဇောတ္တမတို့—အခြေအနေက ပိုမိုမင်္ဂလာရှိသည်။

पैशाचेin the Paiśāca realm
पैशाचे:
राक्षसेin the Rākṣasa realm
राक्षसे:
दुःखंsuffering, misery
दुःखं:
याक्षेin the Yakṣa realm
याक्षे:
च एवand indeed
च एव:
विचारतःupon consideration, by discernment
विचारतः:
गान्धर्वेin the Gandharva realm
गान्धर्वे:
च तथाand likewise
च तथा:
चान्द्रेin the lunar (Cāndra) world
चान्द्रे:
सौम्यलोकेin the Saumya-loka (gentle/benign world)
सौम्यलोके:
द्विजोत्तमाःO best of the twice-born (address to Brahmins/sages).
द्विजोत्तमाः:

Suta Goswami (narrating the Linga Purana discourse to the sages of Naimisharanya)

Y
Yaksha
G
Gandharva
C
Chandra (Moon)

FAQs

It frames worldly and celestial realms as still within karma-bound experience; Linga worship is implied as a Shaiva means to turn the pashu away from loka-seeking and toward Pati (Shiva), who grants freedom beyond all lokas.

By contrasting suffering and limited auspiciousness across realms, the verse points to the Shaiva Siddhanta stance that Shiva-tattva is not a loka but the transcendent Pati—beyond pleasure-pain duality and beyond karmic destinations.

A practice of viveka (discriminative reflection) is explicit (vicārataḥ), aligning with Pashupata-oriented vairagya: discerning the limits of all worlds and directing sadhana toward Shiva through mantra, puja, and inner detachment.