Shloka 6

Adhyaya 87 — Saṃsāra-viṣa-kathana: Ājñā-śakti, Māyā-bandha, and Mokṣa by Prasāda

Devanagari script

यदैवं मयि विद्वान् यस् तस्यापि न च सर्वतः एषा विद्या ह्यहं वेद्यः प्रज्ञैषा च श्रुतिः स्मृतिः

Transliteration

yadaivaṃ mayi vidvān yas tasyāpi na ca sarvataḥ eṣā vidyā hyahaṃ vedyaḥ prajñaiṣā ca śrutiḥ smṛtiḥ

Translation

“Mesmo quando um erudito Me conhece desse modo, ainda assim não Me apreende em todos os aspectos. Pois esta é a verdadeira Ciência: Eu, e só Eu, sou Aquele que deve ser conhecido—o Pati. Esta é a lucidez desperta; isto mesmo é Śruti e Smṛti.”

Word by Word

• yadā: when

• evaṁ: thus/in this manner

• mayi: in Me

• vidvān: the learned/knower

• yaḥ: who

• tasya api: even for him

• na ca: and not

• sarvataḥ: in all ways/entirely

• eṣā: this

• vidyā: knowledge/saving wisdom

• hi: indeed

• aham: I

• vedyaḥ: to be known/the knowable

• prajñā: higher insight/discriminative wisdom

• eṣā: this

• ca: and

• śrutiḥ: revealed scripture (Veda)

• smṛtiḥ: remembered tradition (Dharma-śāstra/Purāṇa)

Speaker

Shiva (as the Supreme Teacher, Pati)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-upāsanā as vidyā whose core is recognizing Shiva (Pati) as the single ultimate object of knowledge; worship is not mere ritual but a movement from partial knowing to direct orientation toward the Supreme.

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

Shiva is presented as the Vedya— the highest knowable reality—yet not exhaustible by conceptual learning; even the vidvān attains only non-total comprehension, indicating Shiva’s transcendence beyond limited cognition.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes jñāna-based upāsanā aligned with Pāśupata orientation: cultivating prajñā (discriminative insight) so that Śruti-Smṛti guided practice leads the paśu (soul) toward Pati, loosening pāśa (bondage).