Shloka 17
Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna
नास्ति क्रिया च लोकेषु सुखं दुःखं विचारतः धर्माधर्मौ जपो होमो ध्यानिनां संनिधिः सदा
nāsti kriyā ca lokeṣu sukhaṃ duḥkhaṃ vicārataḥ dharmādharmau japo homo dhyānināṃ saṃnidhiḥ sadā
Dengan pembedaan sejati, tiada suatu tindakan di dunia yang pada dirinya adalah bahagia atau duka. Demikian pula dharma-adharma, japa dan homa—semuanya senantiasa berada dalam kedekatan para meditator, sebab kontemplasi batin mereka menghimpun segala laku ke hadirat Pati, Sang Tuhan.
Suta Goswami (narrating the teaching within the Linga Purana’s discourse on discernment and practice)
FAQs
It frames ritual (kriyā) as not intrinsically producing sukha or duḥkha; in Linga worship, outer acts mature when joined to vicāra and dhyāna, where devotion to Pati (Shiva) internalizes the essence of japa and homa.
By implying that dualities like pleasure/pain and even dharma/adharma are grasped differently through discernment, it points to Shiva as Pati—ever-present to the dhyānin—beyond worldly oppositions, the steady ground in which practices find their true meaning.
Dhyāna supported by vicāra is emphasized: for the contemplative, japa and homa are ‘always present’—suggesting the Pashupata-oriented interiorization of rites into continuous remembrance and meditative absorption.