Shloka 46

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

Devanagari script

श्रमार्थमाश्रमश्चापि वर्णानां परमार्थतः आश्रमैर्न च देवैश् च यज्ञैः सांख्यैर्व्रतैस् तथा

Transliteration

śramārthamāśramaścāpi varṇānāṃ paramārthataḥ āśramairna ca devaiś ca yajñaiḥ sāṃkhyairvratais tathā

Translation

The āśramas are instituted for disciplined striving, and the varṇas too, in their ultimate intent. Yet the Supreme Reality is not attained merely by āśrama-observances, nor by worship of the gods, nor by sacrifices, nor by Sāṅkhya analysis, nor even by vows—when these are divorced from the direct turning toward Pati, Śiva.

Word by Word

• श्रमार्थम्: for disciplined effort/ascetic striving

• आश्रमः: the āśrama system (brahmacarya, gṛhastha, vānaprastha, saṃnyāsa)

• च अपि: and also

• वर्णानाम्: of the varṇas (social orders)

• परमार्थतः: in the highest/ultimate sense

• आश्रमैः: by āśrama practices

• न: not

• च: and

• देवैः: by (worship of) the devas

• च: and

• यज्ञैः: by sacrifices/ritual offerings

• सांख्यैः: by Sāṅkhya (enumerative philosophy/discriminative analysis)

• व्रतैः: by vows/observances

• तथा: likewise/also

Speaker

Suta Goswami (narrating the Linga Purana teaching to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Devas

FAQs

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

It asserts that external structures—varna-ashrama duties, yajña, and vows—do not by themselves yield the Supreme; Linga worship becomes transformative when it is oriented to Pati (Śiva) as the liberating Reality rather than mere ritual performance.

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

Śiva-tattva is implied as the paramārtha (Supreme end) that transcends limited means; He is Pati, the Lord who grants release to the pashu beyond what philosophical analysis or ritual merit alone can accomplish.

What ritualistic or Yogic practice is highlighted here?

The verse indirectly highlights Pāśupata-oriented inner turning—discipline and observances are supportive, but liberation requires Śiva-centered upāsanā and yogic integration rather than reliance on yajña, vrata, or Sāṅkhya alone.