Shloka 27

Adhyaya 89: शौचाचारलक्षणम् — सदाचार, भैक्ष्यचर्या, प्रायश्चित्त, द्रव्यशुद्धि, आशौच-निर्णय

Devanagari script

देवैस्तुल्याः सर्वयज्ञक्रियास्तु यज्ञाज्जाप्यं ज्ञानमाहुश् च जाप्यात् ज्ञानाद् ध्यानं संगरागादपेतं तस्मिन्प्राप्ते शाश्वतस्योपलम्भः

Transliteration

devaistulyāḥ sarvayajñakriyāstu yajñājjāpyaṃ jñānamāhuś ca jāpyāt jñānād dhyānaṃ saṃgarāgādapetaṃ tasminprāpte śāśvatasyopalambhaḥ

Translation

Все жертвенные ритуальные действия (яджня) по заслуге уподобляются богам. Но выше жертвы — джапа; выше джапы, говорят, — освобождающее знание; а выше знания — медитация (дхьяна), свободная от привязанности и запутывающей страсти. Когда такая медитация достигнута, возникает прямое постижение Вечного (Пати, Шивы).

Word by Word

• देवैः (devaiḥ): with/like the gods

• तुल्याः (tulyāḥ): equal, comparable

• सर्व-यज्ञ-क्रियाः (sarva-yajña-kriyāḥ): all sacrificial rites/actions

• तु (tu): but, however

• यज्ञात् (yajñāt): than sacrifice

• जाप्यम् (jāpyam): japa, recitation (of mantra)

• ज्ञानम् (jñānam): knowledge, true discernment

• आहुः (āhuḥ): they say, declare

• च (ca): and

• जाप्यात् (jāpyāt): than japa

• ज्ञानात् (jñānāt): than knowledge

• ध्यानम् (dhyānam): meditation, contemplative absorption

• संगरागात् (saṃga-rāgāt): from attachment and passion

• अपेतम् (apetam): departed, free from

• तस्मिन् (tasmin): in that (state/meditation)

• प्राप्ते (prāpte): when attained

• शाश्वतस्य (śāśvatasya): of the Eternal, everlasting Reality

• उपलम्भः (upalambhaḥ): attainment, direct apprehension/realization

Speaker

Suta Goswami (narrating the Linga Purana teaching to the sages of Naimisharanya, summarizing the Shaiva path of inner ascent)

Characters & Entities

• Devas
• Shiva

FAQs

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

It places outer yajña (ritual) below inner disciplines—japa, jñāna, and especially nirāsaṅga-dhyāna—implying that true Linga worship culminates in inward meditation on Śiva (Pati) beyond mere external offerings.

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

Śiva is indicated as the “Śāśvata” (Eternal) who is not merely reached by ritual merit but realized directly when the pashu’s mind becomes free from saṅga-rāga (attachment and passion) through dhyāna.

What ritualistic or Yogic practice is highlighted here?

A graded Shaiva sādhanā: yajña → mantra-japa → jñāna (discriminative insight) → dhyāna devoid of attachment, aligning with Pāśupata-oriented inner practice where liberation comes by cutting pasha (bondage) through steady contemplation.