Shloka 14
ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
शास्त्रमित्युच्यते भागं श्रुतेः कर्मसु तद्द्विजाः मूर्धानं ब्रह्मणः सारम् ऋषीणां कर्मणः फलम्
śāstramityucyate bhāgaṃ śruteḥ karmasu taddvijāḥ mūrdhānaṃ brahmaṇaḥ sāram ṛṣīṇāṃ karmaṇaḥ phalam
O twice-born ones, that portion of Śruti which pertains to ritual action is called Śāstra. It is the crown of Brahman-knowledge, the essence distilled by the seers, and the ripened fruit of their disciplined sacred deeds.
Suta Goswami (narrating to the sages of Naimisharanya)
FAQs
It establishes that Śaiva rites (karma) must be grounded in Vedic authority: the śāstra is the Veda’s operative guidance for action, ensuring Linga-pūjā is performed as dharmic, scripturally aligned worship leading the pashu toward Pati.
By calling śāstra the “crown” and “essence” of Brahman-knowledge, it implies that true realization of the Supreme (read in Śaiva Siddhānta as Pati, Śiva) is supported by purified action and revealed guidance, not merely speculation.
It highlights karma grounded in Śruti—disciplined Vedic action as a purifier of pasha (bondage). In a Śaiva frame, such karma supports inner steadiness that matures into Śiva-oriented sādhanā (including Linga-pūjā and Pāśupata-aligned discipline).