Shloka 31

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

Devanagari script

पार्थिवं च तथाप्यं च तैजसं च विचारतः वायव्यं च तथा व्यौम[ं] मानसं च यथाक्रमम्

Transliteration

pārthivaṃ ca tathāpyaṃ ca taijasaṃ ca vicārataḥ vāyavyaṃ ca tathā vyauma[ṃ] mānasaṃ ca yathākramam

Translation

正しい観察によって、リンガは地・水・火・風・空（虚空）に属するものとして、また同様に心（マーナサ）として理解すべきである。それぞれは然るべき順序に従う。

Word by Word

• पार्थिवम्: made of earth (clay/stone)

• च: and

• तथा: likewise

• आप्यम्: made of water (fluid/ablutional form)

• च: and

• तैजसम्: made of fire (fiery/tejas-related)

• च: and

• विचारतः: by reflection, with discernment

• वायव्यम्: made of wind (vāyu-related)

• च: and

• तथा: likewise

• व्यौमम्: made of ether/space (ākāśa-related)

• मानसम्: mental, formed in the mind (mānasa)

• च: and

• यथाक्रमम्: in proper sequence, step-by-step

Speaker

Suta Goswami (narrating the Linga-Purana teaching to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It authorizes multiple valid modes of Linga-upasana—earth, water, fire, air, ether, and mental worship—showing that devotion can proceed from gross ritual forms to subtle contemplation while remaining Shiva-centered.

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

By mapping the Linga to the panchabhutas and then to the mind, it implies Shiva as Pati who pervades all elements yet is also accessible as the inner object of awareness—beyond Pasha (bondage) and guiding the Pashu (soul) toward purity.

What ritualistic or Yogic practice is highlighted here?

It points to bhuta-shuddhi and graded upasana: beginning with material Lingas (pārthiva, etc.) and culminating in mānasa-puja, where the Linga is installed and worshipped inwardly through focused meditation.