Shloka 6

Adhyaya 87 — Saṃsāra-viṣa-kathana: Ājñā-śakti, Māyā-bandha, and Mokṣa by Prasāda

Devanagari script

यदैवं मयि विद्वान् यस् तस्यापि न च सर्वतः एषा विद्या ह्यहं वेद्यः प्रज्ञैषा च श्रुतिः स्मृतिः

Transliteration

yadaivaṃ mayi vidvān yas tasyāpi na ca sarvataḥ eṣā vidyā hyahaṃ vedyaḥ prajñaiṣā ca śrutiḥ smṛtiḥ

Translation

આ રીતે મને જાણનાર વિદ્વાન પણ સર્વ રીતે મને ગ્રહણ કરી શકતો નથી. આ જ સત્ય વિદ્યા—હું જ વેદ્ય, પતિ—છું; આ જ પ્રજ્ઞા, આ જ શ્રુતિ અને સ્મૃતિ છે.

Word by Word

• yadā: when

• evaṁ: thus/in this manner

• mayi: in Me

• vidvān: the learned/knower

• yaḥ: who

• tasya api: even for him

• na ca: and not

• sarvataḥ: in all ways/entirely

• eṣā: this

• vidyā: knowledge/saving wisdom

• hi: indeed

• aham: I

• vedyaḥ: to be known/the knowable

• prajñā: higher insight/discriminative wisdom

• eṣā: this

• ca: and

• śrutiḥ: revealed scripture (Veda)

• smṛtiḥ: remembered tradition (Dharma-śāstra/Purāṇa)

Speaker

Shiva (as the Supreme Teacher, Pati)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-upāsanā as vidyā whose core is recognizing Shiva (Pati) as the single ultimate object of knowledge; worship is not mere ritual but a movement from partial knowing to direct orientation toward the Supreme.

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

Shiva is presented as the Vedya— the highest knowable reality—yet not exhaustible by conceptual learning; even the vidvān attains only non-total comprehension, indicating Shiva’s transcendence beyond limited cognition.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes jñāna-based upāsanā aligned with Pāśupata orientation: cultivating prajñā (discriminative insight) so that Śruti-Smṛti guided practice leads the paśu (soul) toward Pati, loosening pāśa (bondage).