Shloka 7
ध्यानयोगेन रुद्रदर्शनम् — रुद्रावतार-परिवर्तक्रमः, लकुली (कायावतार), पाशुपतयोगः, लिङ्गार्चन-निष्ठा
न तीर्थफलयोगेन क्रतुभिर् वाप्तदक्षिणैः न वेदाध्ययनैर्वापि न वित्तेन न वेदनैः
na tīrthaphalayogena kratubhir vāptadakṣiṇaiḥ na vedādhyayanairvāpi na vittena na vedanaiḥ
Bukan dengan hasil ziarah ke tīrtha, bukan dengan korban suci yang disertai dakṣiṇā, bukan juga dengan pengajian Veda; bukan dengan kekayaan, dan bukan dengan perdebatan ilmu semata-mata—jiwa yang terikat tidak mencapai Yang Tertinggi. Ia dicapai melalui bhakti kepada Pati, Tuhan Śiva, yang satu-satunya memutus pāśa (ikatan) daripada paśu (diri individu).
Suta Goswami (narrating to the sages of Naimisharanya; conveying the Purana’s Shaiva siddhanta emphasis)
FAQs
It reorients spiritual effort from external merit (tīrtha, kratu, wealth, scholarship) to the inner God-centered means—Śiva-bhakti—implying that Linga worship is efficacious when it is devotion to Pati, not mere ritual performance.
Śiva is implied as Pati, the supreme Lord who alone can cut the pāśa (bondage) of the paśu (soul); therefore liberation is not a product of worldly merit but of grace-oriented communion with Śiva-tattva.
The verse highlights the limitation of ritualism and points toward a Pāśupata-aligned approach: devotion and inner turning to Śiva as the liberating practice, with rites serving as supports rather than the final cause of mokṣa.