Shloka 5

आभ्यन्तरध्यान-तत्त्वगणना-चतुर्व्यूहयोगः

Adhyaya 28

Devanagari script

पुरे शेते पुरं देहं तस्मात्पुरुष उच्यते याज्यं यज्ञेन यजते यजमानस्तु स स्मृतः

Transliteration

pure śete puraṃ dehaṃ tasmātpuruṣa ucyate yājyaṃ yajñena yajate yajamānastu sa smṛtaḥ

Translation

Karena ia ‘berbaring/berdiam di kota’—yakni tubuh yang disebut kota—maka ia disebut Puruṣa. Dan ia yang dengan yajña memuja Yang Layak Dipuja, dialah yang dikenang sebagai Yajamāna.

Word by Word

• पुरे (pure): in the city

• शेते (śete): lies/dwells

• पुरम् (puram): city

• देहम् (deham): the body

• तस्मात् (tasmāt): therefore

• पुरुषः (puruṣaḥ): the indwelling person/self

• उच्यते (ucyate): is called

• याज्यम् (yājyam): the worship-worthy/deity to be offered to

• यज्ञेन (yajñena): by sacrifice/with yajña

• यजते (yajate): worships/sacrifices

• यजमानः (yajamānaḥ): the sacrificer/ritual patron

• तु (tu): indeed

• सः (saḥ): he

• स्मृतः (smṛtaḥ): is declared/remembered

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It frames worship as conscious agency: the embodied soul (puruṣa) becomes the yajamāna when it intentionally offers worship to the worship-worthy—ultimately aligning outer yajña with Shiva-oriented devotion.

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

By distinguishing the worshipper (yajamāna) from the worship-worthy (yājya), it supports the Shaiva Siddhanta triad: pashu (individual soul) acts under bondage, while Pati (Shiva) is the supreme recipient and goal of worship.

What ritualistic or Yogic practice is highlighted here?

It highlights yajña as disciplined worship—an outer rite that can be internalized as a yogic offering of the embodied self toward the supreme, a key bridge toward Pashupata-style inner sacrifice.