Shloka 27

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

Devanagari script

प्राजापत्ये तथा ब्राह्मे प्राकृते पौरुषे तथा क्षयसातिशयाद्यैस्तु दुःखैर्दुःखानि सुव्रताः

Transliteration

prājāpatye tathā brāhme prākṛte pauruṣe tathā kṣayasātiśayādyaistu duḥkhairduḥkhāni suvratāḥ

Translation

प्राजापत्ये तथा ब्राह्मे प्राकृते पौरुषे तथा। क्षयसातिशयाद्यैस्तु दुःखैर्दुःखानि सुव्रताः॥

Word by Word

• प्राजापत्ये: in the Prajāpatya (Prajāpati’s) realm/state

• तथा: and also

• ब्राह्मे: in the Brahmā-world/state

• प्राकृते: in the Prākṛta (nature-born/material) condition

• पौरुषे: in the Pauruṣa (pertaining to the individual person/puruṣa) condition

• तथा: likewise

• क्षय: loss/decay

• सातिशय: excess/surfeit/intensification

• आद्यैः: beginning with and the like

• तु: indeed

• दुःखैः: by sufferings

• दुःखानि: (further) sufferings

• सुव्रताः: O noble-vowed ones (address to the listeners).

Speaker

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

Characters & Entities

• Brahma
• Prajapati

FAQs

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

It frames why the Pashu (bound soul) seeks the Linga as Pati’s sign: even higher realms and refined states still generate duḥkha through loss and excess, so refuge in Shiva through Linga-upāsanā is presented as the transcendent remedy.

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

By implication, Shiva-tattva stands beyond both Prākṛta conditions and Pauruṣa individuality; where worldly states multiply sorrow, Pati is the one who is untouched by kṣaya (decay) and atiśaya (over-intensification) and can release the Pashu from Pāśa.

What ritualistic or Yogic practice is highlighted here?

The verse supports vairāgya and Pāśa-bheda (cutting bondage) as prerequisites for Pāśupata-oriented discipline—turning from the cycle of loss/excess toward steady Shiva-bhakti expressed through Linga-pūjā and inner renunciation.