Shloka 28

Adhyaya 79 — Bhakti-Mahima and Linga-Archana-Vidhi

Condensed Ritual Sequence

Devanagari script

स तां गतिम् अवाप्नोति स्वाश्रमैर् दुर्लभां स्थिराम् दीपवृक्षं पार्थिवं वा दारवं वा शिवालये

Transliteration

sa tāṃ gatim avāpnoti svāśramair durlabhāṃ sthirām dīpavṛkṣaṃ pārthivaṃ vā dāravaṃ vā śivālaye

Translation

彼はその堅固な境地—自らのアーシュラマに安住する者にとってさえ得難い—を得る。すなわち、シヴァの神殿（Śivālaya）に灯明台「灯樹」（dīpa-vṛkṣa）を、土製であれ木製であれ、建立することによってである。

Word by Word

• saḥ: he

• tām: that

• gatim: spiritual state/goal

• avāpnoti: attains

• sva-āśramaiḥ: by (mere) observances of one’s own āśrama-dharma

• durlabhām: difficult to obtain

• sthirām: firm, stable

• dīpa-vṛkṣam: lamp-tree/lamp-stand (multi-wicked lamp support)

• pārthivam: made of earth/clay

• vā: or

• dāravam: made of wood

• vā: or

• śiva-ālaye: in the abode/temple of Shiva

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It teaches that dīpa-sevā (establishing a lamp-stand and offering light in Śiva’s temple) is a high-merit upacāra that can grant a stable, exalted gati—surpassing ordinary āśrama-based merit—because it is direct service to Pati (Shiva) at His abode.

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

By presenting Shiva as the giver of a “sthirā gati,” it implies Shiva-tattva as Pati—the sovereign bestower of liberation-stability—who uplifts the pashu (bound soul) beyond pasha (bondage) through sincere temple-sevā rather than mere social-ritual status.

What ritualistic or Yogic practice is highlighted here?

A concrete puja-vidhi element is highlighted: installing/maintaining a dīpa-vṛkṣa in a Śivālaya (made of clay or wood). As an inner correlate, it supports Pāśupata-oriented purification—cultivating sattva, steadiness (sthairya), and devotion through disciplined service.