Shloka 29

आचार्य-धर्मलक्षण-श्रद्धाभक्तिप्राधान्यं तथा लिङ्गे ध्यान-पूजाविधानसंकेतः

Adhyaya 10

Devanagari script

चेतनाचेतनान्यत्वविज्ञानं ज्ञानमुच्यते एवं तु ज्ञानयुक्तस्य श्रद्धायुक्तस्य शङ्करः

Transliteration

cetanācetanānyatvavijñānaṃ jñānamucyate evaṃ tu jñānayuktasya śraddhāyuktasya śaṅkaraḥ

Translation

ചേതനവും അചേതനവും തമ്മിലുള്ള ഭേദം വിവേചിച്ച് അറിയുന്നതാണ് യഥാർത്ഥ ജ്ഞാനം എന്നു പറയുന്നു. അത്തരം ജ്ഞാനവും ദൃഢശ്രദ്ധയും ഉള്ള ഭക്തനോട് ശങ്കരൻ (പതി) സുലഭനായി പ്രസന്നനാകുന്നു।

Word by Word

• cetana: conscious being (the sentient self/pashu)

• acetana: insentient matter (jada, pasha as bondage through prakriti)

• anyatva: difference, distinctness

• vijñānam: discriminative realization, direct discernment

• jñānam: true knowledge

• ucyate: is said/declared

• evaṃ: thus

• tu: indeed

• jñāna-yuktasya: of one endowed with knowledge

• śraddhā-yuktasya: of one endowed with faith

• śaṅkaraḥ: Shankara, Shiva as Pati (bestower of auspiciousness)

Speaker

Suta Goswami (narrating the teaching within the Linga Purana’s Shaiva doctrine)

Characters & Entities

• Shiva

FAQs

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

It defines the inner qualification for Linga-puja: discriminative knowledge (jnana) that separates the sentient self from insentient bondage, supported by faith (shraddha), making worship a means to Shiva’s grace rather than mere external ritual.

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

Shiva is implied as Pati—distinct from both the conscious pashu and the insentient pasha—who becomes accessible to the seeker when right discernment and devotion mature into a Shaiva orientation of liberation.

What ritualistic or Yogic practice is highlighted here?

It highlights the yogic discipline of viveka (discrimination) central to Pashupata Yoga, supported by shraddha; it indirectly frames Linga worship as grounded in inner knowledge rather than only outward observance.