Shloka 123

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

Devanagari script

न सितं वासितं पीतं न स्मरेद् ब्रह्मविद् भवेत् अहिंसकः सत्यवादी अस्तेयी सर्वयत्नतः

Transliteration

na sitaṃ vāsitaṃ pītaṃ na smared brahmavid bhavet ahiṃsakaḥ satyavādī asteyī sarvayatnataḥ

Translation

Bậc tri Brahman chớ ham muốn, thậm chí chớ hồi tưởng các thứ đồ uống gây say, ướp hương hay kích thích; nhờ vậy an trụ trong tri kiến Brahman. Hết lòng tinh cần, hãy không bạo hại, nói lời chân thật, và không trộm cắp—giữ các giới yama thanh lọc paśu (chúng sinh bị trói buộc) để dâng trọn bhakti lên Pati, tức Śiva.

Word by Word

• na: not

• sitaṃ: sweetened/sugared (drink)

• vāsitaṃ: perfumed/flavoured

• pītaṃ: intoxicating drink/that which is drunk

• na smaret: should not remember/mentally dwell upon

• brahmavit: knower of Brahman

• bhavet: becomes/should be

• ahiṃsakaḥ: non-injurer, one who practices ahiṃsā

• satyavādī: truth-speaker

• asteyī: non-stealer, free from theft

• sarvayatnataḥ: with all effort, by every means

Speaker

Suta Goswami (narrating Shaiva dharma instructions within the Purva-Bhaga discourse)

Characters & Entities

• Shiva

FAQs

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

It places inner purity before outer ritual: a devotee’s Linga-puja becomes effective when the pashu is restrained through ahiṃsā, satya, and asteya, and when sensory cravings are not entertained.

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

Śiva is implied as Pati—the liberating Lord—approached through brahma-jñāna and ethical discipline; by removing pasha-like impurities (violence, falsehood, theft, craving), the soul becomes fit for Śiva-realization.

What ritualistic or Yogic practice is highlighted here?

Pāśupata-oriented restraint (yama): non-violence, truthfulness, non-stealing, and control of sense-cravings—supporting mantra, dhyāna, and stable worship of the Linga.