Shloka 136

ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा

Devanagari script

योगमार्गा अनेकाश् च ज्ञानमार्गास् त्व् अनेकशः न निवृत्तिमुपायान्ति विना पञ्चाक्षरीं क्वचित्

Transliteration

yogamārgā anekāś ca jñānamārgās tv anekaśaḥ na nivṛttimupāyānti vinā pañcākṣarīṃ kvacit

Translation

Banyaklah jalan yoga, dan banyak pula jalan pengetahuan; namun tanpa Pañcākṣarī—mantra lima suku kata Śiva—mereka tidak akan mencapai nivṛtti, yakni berpaling kembali dari belenggu, pada bila-bila masa.

Word by Word

• योगमार्गाः: paths of yoga

• अनेकाः: many

• च: and

• ज्ञानमार्गाः: paths of knowledge (jñāna-mārga)

• तु: indeed/however

• अनेकशः: in many ways, repeatedly

• न: not

• निवृत्तिम्: nivṛtti, withdrawal/cessation from worldly entanglement, turning back from saṃsāra

• उपायान्ति: they reach/attain

• विना: without

• पञ्चाक्षरीम्: the five-syllabled (mantra), i.e., ‘namaḥ śivāya’

• क्वचित्: ever/at any time

Speaker

Suta Goswami (narrating the teaching tradition within the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It asserts that even diverse yogic and jñānic disciplines culminate effectively only when grounded in Śiva’s Pañcākṣarī; thus, Linga-worship with mantra-japa is presented as the reliable means to nivṛtti and Śiva’s grace.

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

Śiva is implied as Pati—the liberating Lord whose mantra is not merely symbolic but a direct salvific power that cuts pāśa (bondage) and turns the paśu (individual soul) toward freedom (nivṛtti).

What ritualistic or Yogic practice is highlighted here?

Pañcākṣarī-japa (‘namaḥ śivāya’) as the indispensable core practice—supporting Pāśupata-oriented sādhana, purifying yoga and knowledge so they mature into true nivṛtti.