Shloka 32

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

Devanagari script

आभिमानिकमप्येवं बौद्धं प्राकृतमेव च दुःखमेव न संदेहो योगिनां ब्रह्मवादिनाम्

Transliteration

ābhimānikamapyevaṃ bauddhaṃ prākṛtameva ca duḥkhameva na saṃdeho yogināṃ brahmavādinām

Translation

Thus, even the path rooted in ego-sense (ahaṃkāra), as well as the Buddhist and merely worldly (prākṛta) outlooks, are nothing but suffering—of this there is no doubt—for Yogins and for those who uphold Brahman, the Supreme Reality.

Word by Word

• आभिमानिकम्: ego-based/doctrine of self-conceit

• अपि: even

• एवम्: thus/in this manner

• बौद्धम्: Buddhist doctrine/view

• प्राकृतम्: worldly/natural/material (bound to prakṛti)

• एव: indeed/only

• च: and

• दुःखम्: suffering/pain

• एव: alone/indeed

• न: not

• संदेहः: doubt

• योगिनाम्: of yogins (practitioners of yoga)

• ब्रह्मवादिनाम्: of Brahman-proclaimers/knowers of the Supreme

Speaker

Suta Goswami (narrating the teaching within the Linga Purana discourse)

Characters & Entities

• Brahman

FAQs

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

It frames Linga-upāsanā as a discipline of transcending abhimāna (ego) and prākṛta (world-bound) cognition; without this inner shift, practice remains within duḥkha and bondage (pāśa) rather than leading the paśu (soul) to Pati (Śiva).

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

By contrasting Brahman-realization with egoic and worldly views, it implies Shiva-tattva as the non-dual Supreme Reality beyond prakṛti and doctrinal fixation—known by yogic insight rather than conceptual clinging.

What ritualistic or Yogic practice is highlighted here?

The emphasis is on yogic viveka and vairāgya—abandoning abhimāna and prākṛta identification—so that worship and meditation can cut pāśa (bondage) and mature toward Pāśupata-oriented liberation.