Shloka 110

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

हन्यते तात कः केन यतः स्वकृतभुक्पुमान् संचितस्यातिमहता वत्स क्लेशेन मानवैः

Transliteration

hanyate tāta kaḥ kena yataḥ svakṛtabhukpumān saṃcitasyātimahatā vatsa kleśena mānavaiḥ

Translation

ดูลูกเอ๋ย แท้จริงแล้วใครเล่าฆ่าใคร? เพราะสัตว์ผู้มีร่างกายย่อมเสวยผลแห่งกรรมที่ตนกระทำเองอย่างแน่นอน; และกองกรรมที่สั่งสมมหาศาลของมนุษย์ก็สิ้นไปได้ด้วยความทุกข์อันรุนแรงเท่านั้น

Word by Word

• हन्यते: is slain/killed

• तात: dear child

• कः: who

• केन: by whom

• यतः: because/for

• स्वकृत-भुक्-पुमान्: the person who eats/enjoys (experiences) his own deeds’ results

• संचितस्य: of what has been accumulated (stored karma)

• अति-महता: exceedingly great/vast

• वत्स: dear son

• क्लेशेन: by affliction/suffering

• मानवैः: by humans/among human beings

Speaker

Suta Goswami (narrating a Shaiva teaching on karma within the Linga Purana discourse)

FAQs

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

It frames suffering and fate as the maturation of one’s own karma, implying that Linga-puja is not a mere plea for external rescue but a Shaiva path for purifying bondage (pasha) and turning the paśu toward Pati, Shiva.

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

By denying an ultimate external “slayer,” it points to the moral order governing karma while implying Shiva as Pati—the transcendent Lord beyond doership—who grants the means (jnana, tapas, and grace) to outgrow karmic compulsion.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes karma-kshaya (exhaustion of accumulated karma) through kleśa and disciplined purification—aligned with Pashupata austerity, inner detachment, and Shaiva sadhana centered on the Linga.