Shloka 73

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

Devanagari script

तत्सर्वमहम् एवेति वेदितव्यं विजानता बुद्धीन्द्रियाणि विप्रेन्द्रास् तथा कर्मेन्द्रियाणि च

Transliteration

tatsarvamaham eveti veditavyaṃ vijānatā buddhīndriyāṇi viprendrās tathā karmendriyāṇi ca

Translation

ومن كان عارفاً حقاً فليعلم: «إنّ ذلك كلَّه هو أنا وحدي حقاً»—سواء أكانت حواسّ المعرفة (buddhīndriya)، يا أفضل البراهمة، أم حواسّ الفعل (karmendriya) كذلك.

Word by Word

• tat-sarvam: all that (entirety of manifested principles)

• aham eva: I alone (the one Self, Pati/Śiva)

• iti: thus

• veditavyam: is to be known/realized

• vijānatā: by the knower, by one who has discernment

• buddhi-indriyāṇi: organs of cognition (jñānendriyas, guided by buddhi)

• vipra-indrāḥ: O lords among Brahmins (address to sages)

• tathā: likewise

• karma-indriyāṇi: organs of action (karmendriyas)

• ca: and

Speaker

Suta Goswami (narrating Shaiva teaching as Purāṇic instruction to the sages)

Characters & Entities

• Shiva

FAQs

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

It frames Linga worship as inner realization: the devotee recognizes that the very faculties used in worship—knowing and acting—are pervaded by Pati (Shiva), turning ritual into non-dual contemplation.

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

Shiva is presented as the indwelling Self and ground of the indriyas; the pashu’s cognitive and active powers are not independent but rest in, and are illumined by, Pati.

What ritualistic or Yogic practice is highlighted here?

Indriya-nigraha and inwardization: in Pashupata-oriented practice, one restrains and purifies jñānendriyas and karmendriyas, offering their functions to Shiva as a living internal puja.