Shloka 30

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

Devanagari script

तथाष्टचत्वारिंशच्च षट्पञ्चाशत्प्रकारतः चतुःषष्टिविधं चैव दुःखमेव विवेकिनः

Transliteration

tathāṣṭacatvāriṃśacca ṣaṭpañcāśatprakārataḥ catuḥṣaṣṭividhaṃ caiva duḥkhameva vivekinaḥ

Translation

Demikianlah, menurut mereka yang ber-viveka (daya pembedaan), duḥkha disebut berjenis empat puluh lapan; dan menurut ragamnya lima puluh enam; bahkan difahami pula sebagai enam puluh empat—dilihat dengan viveka, tiadalah selain duḥkha yang mengikat paśu di bawah pāśa, hingga ia berlindung pada Pati, iaitu Śiva.

Word by Word

• tathā: thus

• aṣṭa-catvāriṃśat: forty-eight

• ca: and

• ṣaṭ-pañcāśat: fifty-six

• prakārataḥ: by way of kinds/modes

• catuḥ-ṣaṣṭi-vidham: sixty-fourfold

• ca eva: and indeed

• duḥkham eva: only suffering

• vivekinaḥ: of the discerning/one endowed with discrimination (viveka)

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It frames worldly experience as fundamentally duḥkha in multiple classifications, sharpening viveka so the devotee turns from bondage (pāśa) toward Pati—Śiva—making Linga-worship a soteriological practice aimed at release.

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

By implication, Śiva stands as Pati beyond the enumerated modes of suffering; recognizing duḥkha through viveka prompts the paśu to seek the transcendent Shiva-tattva that is not conditioned by such categories.

What ritualistic or Yogic practice is highlighted here?

It highlights viveka as a core yogic discipline: discerning the many forms of duḥkha supports vairāgya and steadies the practitioner for Pāśupata-oriented sādhanā and focused devotion to the Linga.