Shloka 16

ययातिना पूरौ राज्याभिषेकः, दिक्प्रदानं, तृष्णा-वैराग्योपदेशः, वनप्रवेशः च

Devanagari script

ताभिर् एव नरः श्रीमान् नान्यथा कर्मकोटिकृत् न जातु कामः कामानाम् उपभोगेन शाम्यति

Transliteration

tābhir eva naraḥ śrīmān nānyathā karmakoṭikṛt na jātu kāmaḥ kāmānām upabhogena śāmyati

Translation

Chính nhờ lời ấy mà biết: người giàu sang—dẫu làm vô lượng hành nghiệp đến hàng ức—cũng không có phương khác; dục vọng đối với các đối tượng chưa từng, trong bất cứ lúc nào, được dập tắt chỉ bằng việc hưởng thụ chính các đối tượng ấy.

Word by Word

• ताभिः (tābhiḥ): by those (very objects/desires)

• एव (eva): indeed/only

• नरः (naraḥ): a man

• श्रीमान् (śrīmān): wealthy/prosperous

• न (na): not

• अन्यथा (anyathā): otherwise/by any other means

• कर्म-कोटि-कृत् (karma-koṭi-kṛt): one who has done crores of deeds/ritual acts

• न जातु (na jātu): never at all

• कामः (kāmaḥ): desire

• कामानाम् (kāmānām): of sense-objects/desirable things

• उपभोगेन (upabhogena): by enjoyment/consumption

• शाम्यति (śāmyati): becomes pacified/ceases

Speaker

Suta Goswami (narrating the Purva-Bhaga teaching context to the sages of Naimisharanya)

FAQs

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

It frames Linga-puja as more than outer karma: worship of Shiva (Pati) must be joined with vairagya, because indulging sense-objects cannot dissolve craving—the very pāśa that binds the paśu.

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

By implication, Shiva-tattva is the true pacifier of desire: not bhoga (enjoyment) nor even massive karma, but turning toward Pati through devotion, discipline, and knowledge leads the soul beyond kāma.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata Yoga: restraining the senses, cultivating dispassion, and redirecting the mind to Shiva through japa, dhyāna, and Linga-upāsanā rather than feeding desire through indulgence.