Shloka 29

आचार्य-धर्मलक्षण-श्रद्धाभक्तिप्राधान्यं तथा लिङ्गे ध्यान-पूजाविधानसंकेतः

Adhyaya 10

Devanagari script

चेतनाचेतनान्यत्वविज्ञानं ज्ञानमुच्यते एवं तु ज्ञानयुक्तस्य श्रद्धायुक्तस्य शङ्करः

Transliteration

cetanācetanānyatvavijñānaṃ jñānamucyate evaṃ tu jñānayuktasya śraddhāyuktasya śaṅkaraḥ

Translation

真の知とは、覚知ある自己（paśu）と、覚知なき無情の縛り（pāśa）との相違を見分ける識別智であると説かれる。ゆえに、この智を具え、堅固なシュラッダー（śraddhā）に立つ者には、シャンカラ（Pati、主シヴァ）が到達し得るお方となり、恩寵の臨在を示される。

Word by Word

• cetana: conscious being (the sentient self/pashu)

• acetana: insentient matter (jada, pasha as bondage through prakriti)

• anyatva: difference, distinctness

• vijñānam: discriminative realization, direct discernment

• jñānam: true knowledge

• ucyate: is said/declared

• evaṃ: thus

• tu: indeed

• jñāna-yuktasya: of one endowed with knowledge

• śraddhā-yuktasya: of one endowed with faith

• śaṅkaraḥ: Shankara, Shiva as Pati (bestower of auspiciousness)

Speaker

Suta Goswami (narrating the teaching within the Linga Purana’s Shaiva doctrine)

Characters & Entities

• Shiva

FAQs

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

It defines the inner qualification for Linga-puja: discriminative knowledge (jnana) that separates the sentient self from insentient bondage, supported by faith (shraddha), making worship a means to Shiva’s grace rather than mere external ritual.

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

Shiva is implied as Pati—distinct from both the conscious pashu and the insentient pasha—who becomes accessible to the seeker when right discernment and devotion mature into a Shaiva orientation of liberation.

What ritualistic or Yogic practice is highlighted here?

It highlights the yogic discipline of viveka (discrimination) central to Pashupata Yoga, supported by shraddha; it indirectly frames Linga worship as grounded in inner knowledge rather than only outward observance.