Shloka 22
Gautama–Ahalyā-Upākhyāna: Durbhikṣa, Tapas, and Varuṇa’s Boon (गौतमाहल्योपाख्यानम्)
यादृङ्नरं च सेवेत तादृशं फलमश्नुते । महतस्सेवयोच्च त्वं क्षुद्रस्य क्षुद्रतां तथा
yādṛṅnaraṃ ca seveta tādṛśaṃ phalamaśnute | mahatassevayocca tvaṃ kṣudrasya kṣudratāṃ tathā
Phục sự người như thế nào thì hưởng quả như thế ấy. Phục sự bậc vĩ đại thì vươn lên vĩ đại; phục sự kẻ tiểu mọn thì cũng trở nên tiểu mọn.
Suta Goswami (narrating Shiva Purana teachings to the sages at Naimisharanya, inferred from Purana dialogue convention within the Kotirudrasaṃhitā)
Tattva Level: pashu
Shiva Form: Paśupatinātha
Significance: Ethical-soteriological teaching for pilgrims: saṅga/sevā determines one’s spiritual trajectory; serving mahātmās and Śiva-bhaktas elevates the soul toward liberation-oriented dispositions.
Role: teaching
FAQs
It teaches the Shaiva principle that consciousness is shaped by sevā (service) and saṅga (company): serving noble, dharmic devotees and the great elevates one toward purity and Shiva-bhakti, while serving base aims reinforces bondage and smallness.
Linga-worship in the Shiva Purana is sustained by right orientation—serving Shiva’s devotees, temples, and sacred duties. Such sevā refines the mind for Saguna Shiva devotion, which in turn becomes a doorway to realizing Shiva beyond qualities.
Choose satsanga and do sevā in Shiva’s sphere—assist in Linga-pūjā, japa of the Panchakshara (Om Namaḥ Śivāya), and disciplined conduct—because the fruit mirrors the object of one’s service.