Shloka 18

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

Devanagari script

नारकी पापकृत्स्वर्गी पुण्यकृत् पुण्यगौरवात् व्यतिमिश्रेण वै जीवश् चतुर्धा संव्यवस्थितः

Transliteration

nārakī pāpakṛtsvargī puṇyakṛt puṇyagauravāt vyatimiśreṇa vai jīvaś caturdhā saṃvyavasthitaḥ

Translation

Пашу, связанная душа, становится адоносной, совершая грех, и небесной, совершая заслугу — по преобладанию и тяжести пуньи. Так, через смешение пуньи и папы, джива утверждается в четырёх видах удела.

Word by Word

• नारकी: hell-bound being

• पापकृत्: doer of sin

• स्वर्गी: heaven-bound being

• पुण्यकृत्: doer of merit

• पुण्यगौरवात्: due to the heaviness/predominance of merit

• व्यतिमिश्रेण: by mixture/combination (of merit and sin)

• वै: indeed

• जीवः: the individual soul (paśu)

• चतुर्धा: fourfold

• संव्यवस्थितः: is firmly arranged/established (in states of gati).

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It frames why Shiva-puja is undertaken: to purify mixed karma (puṇya–pāpa) and move the paśu beyond mere svarga/naraka outcomes toward Shiva’s grace (anugraha) and release from pāśa (bondage).

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

Implicitly, Shiva is Pati—the Lord who stands beyond karmic sorting. The verse highlights the paśu’s bondage to mixed karma, pointing to the need for transcendent liberation that, in Shaiva Siddhanta, is completed by Shiva’s anugraha rather than by merit alone.

What ritualistic or Yogic practice is highlighted here?

The takeaway is karmic discernment leading to Shiva-oriented sadhana—especially linga-puja, vrata, japa, and Pashupata discipline—so the jīva does not remain confined to cyclic destinations produced by mixed actions.