Shloka 158

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

सदसद्व्यक्तमव्यक्तं पिता माता पितामहः स्वर्गद्वारं मोक्षद्वारं प्रजाद्वारं त्रिविष्टपः

Transliteration

sadasadvyaktamavyaktaṃ pitā mātā pitāmahaḥ svargadvāraṃ mokṣadvāraṃ prajādvāraṃ triviṣṭapaḥ

Translation

Dia ialah ada dan tiada; yang nyata dan yang tidak nyata. Dia ialah bapa, ibu, dan datuk moyang. Dia ialah pintu ke syurga, pintu ke mokṣa, dan pintu kepada zuriat—bahkan Triviṣṭapa, alam para dewa itu sendiri.

Word by Word

• sat: being/existence

• asat: non-being/non-manifest condition

• vyakta: the manifest (world of names and forms)

• avyakta: the unmanifest (subtle/prakṛti-like state)

• pitā: father

• mātā: mother

• pitāmahaḥ: grandsire/primordial progenitor

• svarga-dvāram: gate/means to heaven

• mokṣa-dvāram: gate/means to liberation

• prajā-dvāram: gate/means to progeny/creation

• triviṣṭapaḥ: heaven/the world of the Devas

Speaker

Suta Goswami (narrating Shiva’s all-pervading supremacy within the Linga Purana’s Shaiva framework)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva (worshipped as the Linga) as the sole ‘dvāra’—the effective means—by which the pashu (individual soul) attains worldly fruits (svarga, progeny) and the highest fruit (moksha), making Linga-puja a complete path of both bhoga and apavarga.

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

Shiva is presented as transcending dualities—sat/asat and vyakta/avyakta—indicating Pati as both immanent in creation and beyond it, the ground of manifestation and the Lord who releases the pashu from pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse implies an upasana-centered sadhana: approaching Shiva as the ‘moksha-dvāra’ through Linga-archana and Pashupata-oriented devotion, where grace (anugraha) becomes the decisive means for cutting pasha.