Shloka 6

ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा

Devanagari script

स्मयन्प्राह महादेव ऋग्यजुःसामसंभवः श्रीभगवानुवाच तपसा नैव वृत्तेन दानधर्मफलेन च

Transliteration

smayanprāha mahādeva ṛgyajuḥsāmasaṃbhavaḥ śrībhagavānuvāca tapasā naiva vṛttena dānadharmaphalena ca

Translation

Sambil tersenyum, Mahādewa—sumber Ṛg, Yajus, dan Sāma—bersabda: bukan dengan tapa semata, bukan dengan laku lahiriah saja, dan bukan pula dengan buah dana‑dharma, Yang Tertinggi dicapai.

Word by Word

• स्मयन्: smiling

• प्राह: said/spoke

• महादेवः: Mahādeva (Śiva, the Supreme Lord)

• ऋग्यजुःसामसंभवः: the source/origin of the Ṛg, Yajur, and Sāma Vedas

• श्रीभगवान्: the Blessed Lord

• उवाच: said

• तपसा: by austerity/penance

• नैव: not indeed/not merely

• वृत्तेन: by conduct/behavior (external discipline)

• दानधर्मफलेन: by the fruit/merit of charity and dharma

• च: and

Speaker

Shiva (Mahadeva)

Characters & Entities

• Shiva
• Vedas (Rig, Yajur, Sama)

FAQs

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

It redirects the devotee from relying only on external merit (tapas, good conduct, charity) toward inner Śiva-realization—implying that Linga-pūjā must be joined with bhakti, jñāna, and surrender to Pati (Śiva), not treated as mere merit-making.

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

Śiva is presented as the Veda-source (ṛg-yajuḥ-sāma-saṃbhavaḥ) and as Pati who is not compelled by karmic fruits; He is attained by a deeper transformation than ritual or ethical credit—through grace-aligned realization.

What ritualistic or Yogic practice is highlighted here?

The verse implicitly critiques “fruit-based” practice and points toward Pāśupata-oriented sādhana: disciplined worship and yoga culminating in inward detachment from phala (results) and exclusive reliance on Śiva as the liberating Lord.