Shloka 14

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

शास्त्रमित्युच्यते भागं श्रुतेः कर्मसु तद्द्विजाः मूर्धानं ब्रह्मणः सारम् ऋषीणां कर्मणः फलम्

Transliteration

śāstramityucyate bhāgaṃ śruteḥ karmasu taddvijāḥ mūrdhānaṃ brahmaṇaḥ sāram ṛṣīṇāṃ karmaṇaḥ phalam

Translation

おお二度生まれし者たちよ、シュルティのうち儀礼のカルマに関わる部分は「シャーストラ」と呼ばれる。それはブラフマン智の冠であり、リシたちが抽出した精髄であり、彼らの厳修する聖なる行為の熟した果である。

Word by Word

• śāstram: authoritative treatise/śāstra

• iti: thus

• ucyate: is said/is called

• bhāgam: a portion/section

• śruteḥ: of Śruti (Veda)

• karmasu: in/with regard to ritual actions (karma)

• tat: that

• dvijāḥ: O twice-born (brāhmaṇas)

• mūrdhānam: head/crown/summit

• brahmaṇaḥ: of Brahman/absolute sacred reality (also Vedic wisdom)

• sāram: essence/quintessence

• ṛṣīṇām: of the ṛṣis/seers

• karmaṇaḥ: of action/rite

• phalam: fruit/result

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rishis (Ṛṣis)
• Dvijas (twice-born)

FAQs

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

It establishes that Śaiva rites (karma) must be grounded in Vedic authority: the śāstra is the Veda’s operative guidance for action, ensuring Linga-pūjā is performed as dharmic, scripturally aligned worship leading the pashu toward Pati.

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

By calling śāstra the “crown” and “essence” of Brahman-knowledge, it implies that true realization of the Supreme (read in Śaiva Siddhānta as Pati, Śiva) is supported by purified action and revealed guidance, not merely speculation.

What ritualistic or Yogic practice is highlighted here?

It highlights karma grounded in Śruti—disciplined Vedic action as a purifier of pasha (bondage). In a Śaiva frame, such karma supports inner steadiness that matures into Śiva-oriented sādhanā (including Linga-pūjā and Pāśupata-aligned discipline).