Shloka 40

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

आत्मनो यद्धि कथितम् अप्यर्धमिति पण्डितैः तदप्यत्र मृषा ह्यासीद् गतः शक्तिरहं स्थिता

Transliteration

ātmano yaddhi kathitam apyardhamiti paṇḍitaiḥ tadapyatra mṛṣā hyāsīd gataḥ śaktirahaṃ sthitā

Translation

പണ്ഡിതർ ആത്മവൃത്താന്തത്തിന്റെ ‘അർദ്ധം’ എന്നു പറഞ്ഞതും ഇവിടെ മിഥ്യയായി തെളിഞ്ഞു; കാരണം ശക്തി പോയിട്ടില്ല—ഞാനേ ഇവിടെ സ്ഥിരമായി, അചല ശക്തിരൂപമായി സ്ഥാപിതയായിരിക്കുന്നു।

Word by Word

• आत्मनः: of the Self

• यत्: which

• हि: indeed

• कथितम्: spoken/declared

• अपि: even

• अर्धम्: half

• इति: thus

• पण्डितैः: by the learned

• तत्: that

• अपि: also

• अत्र: here/in this matter

• मृषा: false/untrue

• हि: certainly

• आसीत्: became/was

• गतः: gone/departed

• शक्तिः: Śakti/power

• अहम्: I

• स्थिता: remain established/abide.

Speaker

Śakti (as the speaking power within the narrative, framed by Sūta’s narration)

Characters & Entities

• Shakti
• Atman

FAQs

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

It grounds Linga-upāsanā in tattva: the Linga is not approached as inert form, but as Pati (Śiva) inseparable from His abiding Śakti—so worship aims at realizing their non-separation rather than mere external rite.

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

By stressing that Śakti does not “go away,” it implies Shiva-tattva is never devoid of power; Pati is eternally competent (śaktimān), and creation, maintenance, and grace operate through inseparable Śakti.

What ritualistic or Yogic practice is highlighted here?

The takeaway is contemplative Pāśupata orientation: move beyond “partial descriptions” to direct realization—worship and yoga should integrate jñāna (tattva-bodha) with upāsanā, recognizing Śiva-Śakti non-duality in the Linga.