Shloka 17

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

Devanagari script

कला संशोषमायाति कर्मणान्यस्वभावतः सकलस्त्रिविधो जीवो ज्ञानहीनस्त्वविद्यया

Transliteration

kalā saṃśoṣamāyāti karmaṇānyasvabhāvataḥ sakalastrividho jīvo jñānahīnastvavidyayā

Translation

కర్మవల్ల, తన నిజ స్వభావానికి విరుద్ధంగా, జీవుని కళ (అంతఃశక్తి) ఎండిపోతుంది. అందుచేత సకల స్థితిలో త్రివిధ జీవుడు అవిద్య కారణంగా జ్ఞానహీనుడై ఉంటాడు.

Word by Word

• kalā: innate power/limited capacity (of the jīva)

• saṃśoṣam: drying up, withering

• āyāti: comes to, reaches

• karmaṇā: by karma (action and its residues)

• anyasvabhāvataḥ: from a nature other than its own (contrary to its true nature)

• sakalaḥ: embodied/with parts (conditioned, limited)

• trividhaḥ: threefold

• jīvaḥ: individual soul (paśu)

• jñāna-hīnaḥ: devoid of true knowledge

• tu: indeed

• avidyayā: by ignorance (pāśa/bond).

Speaker

Sūta Gosvāmin (narrating the teaching on paśu-pāśa-pati within the Linga Purana discourse)

FAQs

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

It frames why Linga-pūjā is prescribed: karma and avidyā constrict the paśu’s innate power (kalā), so worship of Pati (Śiva) is the remedial path to restore right knowledge and loosen bondage.

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

By implication it contrasts the bound jīva with Śiva as Pati: the Lord is not depleted by karma or avidyā, while the paśu’s capacities are veiled and withered until grace and knowledge arise.

What ritualistic or Yogic practice is highlighted here?

The verse points to the need for Pāśupata-oriented discipline—purificatory worship, mantra-japa, and knowledge (jñāna) that counteracts avidyā and karma—so the jīva’s kalā can reawaken toward liberation.