Shloka 1

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

Devanagari script

इति श्रीलिङ्गमहापुराणे पूर्वभागे पञ्चाक्षरमाहात्म्यं नाम पञ्चाशीतितमो ऽध्यायः ऋषय ऊचुः जपाच्छ्रेष्ठतमं प्राहुर् ब्राह्मणा दग्धकिल्बिषाः विरक्तानां प्रबुद्धानां ध्यानयज्ञं सुशोभनम्

Transliteration

iti śrīliṅgamahāpurāṇe pūrvabhāge pañcākṣaramāhātmyaṃ nāma pañcāśītitamo 'dhyāyaḥ ṛṣaya ūcuḥ japācchreṣṭhatamaṃ prāhur brāhmaṇā dagdhakilbiṣāḥ viraktānāṃ prabuddhānāṃ dhyānayajñaṃ suśobhanam

Translation

Así, en el Śrī Liṅga Mahāpurāṇa (Pūrvabhāga), el capítulo octogésimo sexto, llamado “La grandeza del mantra de cinco sílabas”. Los sabios dijeron: “Los bráhmanas, cuyos pecados han sido consumidos por el fuego, proclaman que el japa es la práctica suprema. Para los desapegados y despiertos, el sacrificio que es meditación (dhyāna‑yajña) resplandece como el culto más auspicioso.”

Word by Word

• iti: thus

• śrī-liṅga-mahāpurāṇe: in the auspicious Liṅga Mahāpurāṇa

• pūrva-bhāge: in the first section

• pañcākṣara-māhātmyam: greatness of the five-syllable (mantra ‘namaḥ śivāya’)

• nāma: named

• ṣaḍaśītitamaḥ adhyāyaḥ: the eighty-sixth chapter

• ṛṣayaḥ ūcuḥ: the sages said

• japāt: than japa / from repetition

• śreṣṭhatamam: the most excellent

• prāhuḥ: they declare

• brāhmaṇāḥ: Brahmins / knowers of brahman

• dagdha-kilbiṣāḥ: with sins burnt (by tapas/jñāna)

• viraktānām: of the dispassionate

• prabuddhānām: of the awakened

• dhyāna-yajñam: the sacrifice in the form of meditation

• suśobhanam: very splendid / supremely auspicious

Speaker

Sages (Ṛṣayaḥ) at Naimiṣāraṇya (within Sūta’s narration-frame)

Characters & Entities

• Shiva
• Brahmins
• Sages (Rishis)

FAQs

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

It elevates mantra-japa—especially the pañcākṣara connected to the Liṅga—as the श्रेष्ठतम (highest) act of worship, and frames meditation itself as a yajña offered to Pati (Śiva), purifying the pashu (soul) from pāśa (bondage).

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

By presenting japa and dhyāna as the supreme sacrifice, it implies Śiva-tattva as inwardly realized: the Lord is approached not merely by external rites but by awakened contemplation where the soul turns toward Pati as its ultimate refuge.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa of the pañcākṣara and dhyāna-yajña (meditative offering) are highlighted—core disciplines aligned with Pāśupata-oriented inner worship where impurities are “burned” through sustained repetition and focused awareness.