Shloka 143

ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा

Devanagari script

न हि विष्णुसमा काचिद् गतिरन्या विधीयते इत्येवं सततं वेदा गायन्ति नात्र संशयः

Transliteration

na hi viṣṇusamā kācid gatiranyā vidhīyate ityevaṃ satataṃ vedā gāyanti nātra saṃśayaḥ

Translation

Wahrlich, es wird kein anderes Zufluchtsziel und kein anderer letzter Weg als Viṣṇu als ihm gleich vorgeschrieben; so singen die Veden unablässig — daran besteht kein Zweifel. Im śaivischen Verständnis weist solches vedisches Lob auf den einen höchsten Pati, der unter vielen Namen gepriesen wird, in dem Hari und Hara dem Wesen nach nicht verschieden sind.

Word by Word

• na: not

• hi: indeed/for

• viṣṇu-samā: equal to Viṣṇu

• kācid: any (at all)

• gatiḥ: refuge/goal/path

• anyā: other

• vidhīyate: is prescribed/enjoined

• iti: thus

• evaṃ: in this manner

• satatam: continually

• vedāḥ: the Vedas

• gāyanti: sing/proclaim

• na atra: not here/there is not (in this matter)

• saṃśayaḥ: doubt

Speaker

Suta Goswami (narrating the Purana’s teaching to the sages of Naimisharanya, citing Vedic proclamation)

Characters & Entities

• Vishnu
• Vedas

FAQs

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

It establishes that the highest gati (refuge) is the Supreme Lord praised by the Vedas; in Linga worship this culminates in taking shelter of Pati through the Linga, where sectarian names resolve into one reality.

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

By affirming a single unsurpassed refuge praised in the Vedas, it supports Shiva-tattva as the supreme Pati—who may also be lauded as Viṣṇu—indicating Hari-Hara abheda at the level of tattva.

What ritualistic or Yogic practice is highlighted here?

The takeaway is śaraṇāgati (taking refuge) as the inner limb of Pāśupata discipline—directing the pashu away from pasha toward the one supreme gati, supported by mantra-japa and Linga-pūjā as its ritual expression.