Shloka 61

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

Devanagari script

सर्वमात्मनि संपश्येत् सच्चासच्च समाहितः सर्वं ह्यात्मनि संपश्यन् न बाह्ये कुरुते मनः

Transliteration

sarvamātmani saṃpaśyet saccāsacca samāhitaḥ sarvaṃ hyātmani saṃpaśyan na bāhye kurute manaḥ

Translation

സമാഹിതചിത്തനായി साधകൻ ആത്മാവിൽ തന്നെയെല്ലാം കാണണം—സത്‌യും അസത്‌യും. ആത്മാവിൽ എല്ലാം കാണുന്നവന്റെ മനസ് പുറംവിഷയങ്ങളിലേക്കു ഓടുകയില്ല।

Word by Word

• सर्वम् (sarvam): all

• आत्मनि (ātmani): in the Self/Ātman

• संपश्येत् (saṃpaśyet): should see/should behold

• सत् (sat): the real/manifest/existent

• च (ca): and

• असत् (asat): the unreal/unmanifest/non-manifest

• समाहितः (samāhitaḥ): composed, concentrated, integrated in samādhi-like steadiness

• सर्वं (sarvaṃ): everything

• हि (hi): indeed

• आत्मनि (ātmani): in the Self

• संपश्यन् (saṃpaśyan): seeing/while seeing

• न (na): not

• बाह्ये (bāhye): in the external (objects/world)

• कुरुते (kurute): makes/places/engages

• मनः (manaḥ): the mind

Speaker

Suta Goswami (narrating the Linga Purana teaching stream to the sages at Naimisharanya, conveying an Upanishadic-Shiva oriented instruction)

FAQs

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

It teaches that true Linga-upāsanā culminates in inner vision: the devotee recognizes all experience as resting in the Self, so worship shifts from merely external ritual to inward absorption (antarmukha bhāva).

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

By urging one to see both sat (manifest) and asat (unmanifest) in the Self, it points to Shiva-tattva as the all-containing Pati—transcendent yet immanent—within whom the worlds and their potentials are grounded.

What ritualistic or Yogic practice is highlighted here?

It highlights inward-turning meditation and mental restraint: steadiness (samāhita) and withdrawal from external objects, a core movement of Pashupata-oriented yoga that loosens pasha (bondage) for the pashu (soul).