Shloka 32

श्वेतमुनिना कालस्य निग्रहः (मृत्युञ्जय-भक्ति-प्रसादः)

Devanagari script

पितामह उवाच न दानेन मुनिश्रेष्ठास् तपसा च न विद्यया यज्ञैर् होमैर् व्रतैर् वेदैर् योगशास्त्रैर् निरोधनैः

Transliteration

pitāmaha uvāca na dānena muniśreṣṭhās tapasā ca na vidyayā yajñair homair vratair vedair yogaśāstrair nirodhanaiḥ

Translation

ピターマハ（梵天）は言った。「おお最勝の聖仙たちよ、布施によってでも、苦行によってでも、学知によってでもない。祭祀、火供、誓戒、ヴェーダ、ヨーガの諸教説、あるいは制止（ニローダ）だけによって、最高の究竟が得られるのではない。」

Word by Word

• pitāmahaḥ: the Grandfather (Brahmā)

• uvāca: said

• na: not

• dānena: by charity/giving

• muni-śreṣṭhāḥ: O best of sages

• tapasā: by austerity

• ca: and

• na: not

• vidyayā: by knowledge/learning

• yajñaiḥ: by sacrifices

• homaiḥ: by oblations into fire

• vrataiḥ: by vows/observances

• vedaiḥ: by the Vedas

• yoga-śāstraiḥ: by yogic disciplines/teachings

• nirodhanaiḥ: by restraints, withdrawal, cessation (of mental modifications).

Speaker

Pitamaha (Brahma)

Characters & Entities

• Brahma
• Vedas

FAQs

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

It frames ritual, charity, and yogic restraint as incomplete by themselves, pointing toward Shiva’s anugraha (grace) as the decisive factor—central to Linga worship where devotion and surrender to Pati perfect all sadhanas.

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

By denying that external merits alone grant the highest goal, it implies Shiva as Pati—the transcendent giver of moksha—beyond karma-based attainments, freeing the pashu from pasha through grace.

What ritualistic or Yogic practice is highlighted here?

It mentions yajña, homa, vrata, Vedic study, and yogic nirodha, but stresses that even these disciplines must culminate in Shiva-oriented realization and devotion, aligning with a Pashupata emphasis on liberation through Pati’s favor.