Shloka 157

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

Devanagari script

यः पठेच्छृणुयाद्वापि संसारशमनं नरः स याति ब्रह्मसायुज्यं नात्र कार्या विचारणा

Transliteration

yaḥ paṭhecchṛṇuyādvāpi saṃsāraśamanaṃ naraḥ sa yāti brahmasāyujyaṃ nātra kāryā vicāraṇā

Translation

Sesiapa yang membaca—atau sekadar mendengar—ajaran yang menenangkan saṃsāra ini akan mencapai brahma-sāyujya, penyatuan sempurna dengan Hakikat Tertinggi (Śiva sebagai Pati); tiada perlu lagi keraguan atau pertimbangan.

Word by Word

• yaḥ: whoever

• paṭhet: recites/reads

• chṛṇuyāt vā api: or even listens

• saṃsāra-śamanam: that which calms/ends transmigratory bondage

• naraḥ: a person

• saḥ: that person

• yāti: attains/goes to

• brahma-sāyujyam: identity/union with Brahman (here, Śiva-tattva as the Supreme)

• na atra: not here/there is no (need) in this matter

• kāryā: to be done/necessary

• vicāraṇā: inquiry/deliberation/doubtful consideration

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; phala-śruti style assurance)

Characters & Entities

• Shiva

FAQs

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

It functions as a phala-śruti: the Purana affirms that even śravaṇa (hearing) or pāṭha (recitation) of Śiva-centered teaching that removes saṃsāra yields liberation—supporting Linga-bhakti as a direct mokṣa-sādhana.

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

By promising brahma-sāyujya, it implies Śiva as the supreme Brahman/Pati—union with whom dissolves pasha (bondage) for the pashu (individual soul) through His grace mediated by scripture and devotion.

What ritualistic or Yogic practice is highlighted here?

Śravaṇa and pāṭha are highlighted as core disciplines—scriptural hearing/recitation as a Shaiva sādhanā that quiets saṃsāra and culminates in sāyujya (liberating realization/union).