Shloka 38

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

Devanagari script

भक्त्या च योगेन शुभेन युक्ता विप्राः सदा धर्मरता विशिष्टाः यजन्ति योगेशम् अशेषमूर्तिं षडस्रमध्ये भगवन्तमेव

Transliteration

bhaktyā ca yogena śubhena yuktā viprāḥ sadā dharmaratā viśiṣṭāḥ yajanti yogeśam aśeṣamūrtiṃ ṣaḍasramadhye bhagavantameva

Translation

भक्त्या च योगेन शुभेन युक्ता विप्राः सदा धर्मरता विशिष्टाः। यजन्ति योगेशमशेषमूर्तिं षडस्रमध्ये भगवन्तमेव॥

Word by Word

• भक्त्या (bhaktyā): with devotion

• च (ca): and

• योगेन (yogena): by yoga/through yogic discipline

• शुभेन (śubhena): auspicious, purifying

• युक्ता (yuktāḥ): endowed, united

• विप्राः (viprāḥ): brahmins, seers

• सदा (sadā): always

• धर्मरता (dharmaratāḥ): devoted to dharma

• विशिष्टाः (viśiṣṭāḥ): distinguished, excellent

• यजन्ति (yajanti): they worship/sacrifice to

• योगेशम् (yogeśam): the Lord of Yoga

• अशेषमूर्तिम् (aśeṣa-mūrtim): of endless forms, all-formed

• षडस्रमध्ये (ṣaḍ-asra-madhye): in the midst of the six-angled (mandala/yantra)

• भगवन्तम् (bhagavantam): the Blessed Lord

• एव (eva): indeed, alone

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya; describing the prescribed mode of Shaiva worship)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-worship as both bhakti and yoga, performed in a consecrated geometric space (the six-angled mandala), emphasizing that the Linga points to Shiva as the all-pervading Pati of limitless forms.

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

Shiva is presented as Yogesha (the sovereign of all yogic realization) and Ashesha-murti (the one whose manifestations are innumerable), indicating Pati as transcendent yet immanent in every form while remaining the single Lord worshipped.

What ritualistic or Yogic practice is highlighted here?

A combined discipline of auspicious yoga (inner concentration and purification) and devotional worship (yajana/puja) conducted within a six-angled mandala—an outward rite aligned with inward Pashupata-oriented yogic focus on the Lord.