Shloka 23

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

Devanagari script

अर्थो विचारतो नास्तीत्य् अन्ये तत्त्वार्थवेदिनः निष्कलः सकलश्चेति सर्वं शिवमयं ततः

Transliteration

artho vicārato nāstīty anye tattvārthavedinaḥ niṣkalaḥ sakalaśceti sarvaṃ śivamayaṃ tataḥ

Translation

Para pengetahu makna hakiki berkata: “Jika ditelaah, tiada ‘objek’ yang berdiri terpisah.” Maka, baik sebagai niṣkala maupun sakala, segalanya dipenuhi oleh Śiva semata.

Word by Word

• arthaḥ: an object/independent ‘thing’ (separate reality)

• vicārataḥ: upon inquiry, by discriminative analysis

• na asti iti: ‘does not exist’ (as separate/independent)

• anye: others (other teachers/thinkers)

• tattva-artha-vedinaḥ: knowers of the real meaning of tattva (principle/reality)

• niṣkalaḥ: partless, attribute-transcendent (nirguṇa) Shiva

• sakalaḥ: with parts, endowed with manifestation/attributes (saguṇa) Shiva

• ca iti: and thus

• sarvam: all (the universe of names and forms)

• śivamayam: consisting of Shiva, pervaded by Shiva

• tataḥ: therefore, hence.

Speaker

Suta Goswami (narrating the doctrinal teaching within the Purva-Bhaga discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Linga worship as contemplation of Shiva’s two modes—niṣkala (transcendent) and sakala (manifest)—so the devotee learns to see every form and rite as Śivamaya rather than as a separate object.

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

Shiva-tattva is presented as the sole pervasive reality: beyond parts and qualities as niṣkala, and yet present in all names and forms as sakala—hence no independent ‘artha’ stands apart from Shiva.

What ritualistic or Yogic practice is highlighted here?

Vicāra (discriminative inquiry) is implied as a yogic aid: by analyzing perceived objects as non-separate from Pati (Shiva), the pashu loosens pasha (bondage) and stabilizes devotion during Linga-puja.