Shloka 30

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

Devanagari script

योगिनां निष्कलो देवो ज्ञानिनां च जगन्मयः त्रिविधं परमेशस्य वपुर्लोके प्रशस्यते

Transliteration

yogināṃ niṣkalo devo jñānināṃ ca jaganmayaḥ trividhaṃ parameśasya vapurloke praśasyate

Translation

യോഗികൾക്കു ദേവൻ നിഷ്കലൻ; ജ്ഞാനികൾക്കു അവൻ ജഗന്മയൻ. ഇങ്ങനെ ലോകത്തിൽ പരമേശ്വരന്റെ ത്രിവിധ വപുസ്സ് പ്രശംസിക്കപ്പെടുന്നു.

Word by Word

• योगिनाम्: for yogins

• निष्कलः: partless, without divisions/attributes

• देवः: the Divine Lord

• ज्ञानिनाम्: for the wise/knowers

• च: and

• जगन्मयः: constituted of the universe, all-pervading as the cosmos

• त्रिविधम्: threefold

• परमेशस्य: of Parameśvara (the Supreme Lord)

• वपुः: body/form/manifestation

• लोके: in the world, among people

• प्रशस्यते: is praised, is extolled

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 establishes why the Liṅga can be worshipped both as the transcendent, formless Pati (niṣkala) and as the immanent Lord present in all beings (jaganmaya), supporting multiple valid modes of Liṅga-upāsanā.

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

It presents Shiva as simultaneously beyond parts and attributes for the yogin’s absorption, and as the universe-filled reality for the jñānin’s insight—indicating a threefold way the one Parameśvara is understood and praised.

What ritualistic or Yogic practice is highlighted here?

Yogically, it points to nirvikalpa-dhyāna on niṣkala Shiva; ritually, it supports Liṅga-pūjā where the same Lord is invoked as both transcendent (Pati) and immanent within all forms, guiding the pashu from pāśa toward liberation.