Shloka 138

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

Devanagari script

एकाहं यः पुमान्सम्यक् चरेत्पाशुपतव्रतम् न सांख्ये पञ्चरात्रे वा न प्राप्नोति गतिं कदा

Transliteration

ekāhaṃ yaḥ pumānsamyak caretpāśupatavratam na sāṃkhye pañcarātre vā na prāpnoti gatiṃ kadā

Translation

Sesiapa lelaki yang walau hanya sehari, melaksanakan Pāśupata-vrata dengan sempurna, dia tidak pernah gagal mencapai Matlamat Tertinggi. Sama ada melalui Sāṃkhya atau jalan Pañcarātra, dia tidak akan terlepas pencapaian pembebasan itu, kerana Paśupati sendiri menjadi tempat perlindungannya.

Word by Word

• एकाहम्: for one day

• यः: who

• पुमान्: a man (person)

• सम्यक्: properly, in the right manner

• चरेत्: should practice/undertake

• पाशुपत-व्रतम्: the Pāśupata vow (Śiva’s discipline)

• न: not

• सांख्ये: in the Sāṃkhya system

• पञ्चरात्रे: in the Pañcarātra tradition

• वा: or

• न प्राप्नोति: does not attain / fails to attain

• गतिम्: the (supreme) gati—final state, liberation

• कदा: ever, at any time.

Speaker

Suta Goswami (narrating the teaching on Śiva’s Pāśupata discipline)

Characters & Entities

• Shiva

FAQs

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

It declares that sincere, even brief, observance of the Pāśupata discipline centered on Śiva leads to the highest gati, showing that Śiva-upāsanā (often expressed through Liṅga worship) is a direct liberating means.

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

Śiva is implied as Paśupati (Pati), the direct giver of gati: when the Pashu (bound soul) aligns through right vrata, the Pāśa (bondage) is overcome by Śiva’s grace rather than by mere philosophical system alone.

What ritualistic or Yogic practice is highlighted here?

The verse highlights the Pāśupata-vrata—an austerity-and-devotion discipline of Pāśupata Yoga—stressing correct method (samyak-caryā) as the key to liberation.