Shloka 29

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

Devanagari script

एवमाहुस्तथान्ये च सर्वे वेदार्थतत्त्वगाः हृदि संसारिणां साक्षात् सकलः परमेश्वरः

Transliteration

evamāhustathānye ca sarve vedārthatattvagāḥ hṛdi saṃsāriṇāṃ sākṣāt sakalaḥ parameśvaraḥ

Translation

So verkünden sie—und ebenso andere—alle, die den wahren Sinn der Veden verwirklicht haben: Im Herzen der verkörperten Wesen, die an den Kreislauf der Wiedergeburten gebunden sind, ist der höchste Herr, Parameśvara, unmittelbar gegenwärtig, in Seiner vollständigen (sakala) Gestalt.

Word by Word

• evam: thus

• āhuḥ: (they) say/declare

• tathā: likewise

• anye: others

• ca: and

• sarve: all

• veda-artha: the meaning/purport of the Vedas

• tattva-gāḥ: those who have entered/realized the truth

• hṛdi: in the heart

• saṃsāriṇām: of transmigrating beings (pashus bound in saṃsāra)

• sākṣāt: directly, manifestly

• sakalaḥ: complete/with attributes and powers (with Śakti)

• parameśvaraḥ: the Supreme Lord (Pati, Śiva).

Speaker

Suta Goswami (narrating the doctrinal conclusion to the sages at Naimisharanya)

Characters & Entities

• Parameshvara (Shiva)

FAQs

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

It grounds outer Linga-puja in inner realization: the Linga signifies Parameśvara who is directly present in the devotee’s heart, so worship is both external (arca) and internal (dhyāna/antaryāga).

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

Shiva is presented as Pati who abides within the bound pashu in saṃsāra as the immediate, manifest Lord—“sakala,” i.e., the complete Godhead with attributes and Śakti, accessible to realization.

What ritualistic or Yogic practice is highlighted here?

An inward Pāśupata-oriented discipline is implied: heart-centered contemplation (hṛd-dhyāna) and recognition of the indwelling Lord as the core of japa, dhyāna, and inner worship.