Shloka 56
Sadācāra–Varṇa-lakṣaṇa and Prātaḥkṛtya
Right Conduct, Social Typologies, and Morning Purification
यादृशं पुण्यं पापं वा तादृशं फलमेव हि । द्र व्यदेहांगभेदेन न्यूनवृद्धिक्षयादिकम्
yādṛśaṃ puṇyaṃ pāpaṃ vā tādṛśaṃ phalameva hi | dra vyadehāṃgabhedena nyūnavṛddhikṣayādikam
جیسا پُنّیہ یا پاپ ہو، ویسا ہی اس کا پھل بھی یقیناً ہوتا ہے۔ اور دَرویہ، دےہ اور اَنگوں کے فرق کے مطابق کمی، بڑھوتری، زوال وغیرہ حالتیں پیدا ہوتی ہیں—یہ سب شیو کے عادلانہ کرم-نظام کے تحت ہے۔
Suta Goswami (narrating Shiva’s doctrine to the sages at Naimisharanya)
Tattva Level: pasha
Shiva Form: Īśāna
FAQs
It states the principle of karmic correspondence: merit and sin yield results of the same nature, shaping one’s embodied condition (strength, weakness, growth, decline). In Shaiva Siddhanta terms, this reflects pāśa (bondage) operating under Pati (Śiva) as the righteous governor, urging the soul toward purification.
By showing that embodied suffering and limitation arise from karma, the verse implicitly points to Saguna Śiva (worshipped as the Liṅga) as the compassionate Lord who can burn impurities through devotion, mantra, and worship—helping the soul transcend karmic consequences and move toward liberation.
A practical takeaway is to adopt purifying Shaiva disciplines—regular Liṅga-pūjā, japa of the Pañcākṣarī “Om Namaḥ Śivāya,” and living dharmically—so that sinful impressions diminish and merit supports inner steadiness conducive to moksha.