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

ຜູ້ນັ້ນຍ່ອມໄດ້ຮັບຄະຕິອັນໝັ້ນຄົງນັ້ນ ຊຶ່ງແມ່ນຫາຍາກແມ່ນແຕ່ສຳລັບຜູ້ຕັ້ງຢູ່ໃນອາສຣົມຂອງຕົນ. ໂດຍການຕັ້ງສາວໂຄມໄຟ (dīpa-vṛkṣa) ໃນວິຫານພະສິວະ ຈະເປັນດິນປັ້ນຫຼືໄມ້ກໍໄດ້.

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.