Shloka 47

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

Devanagari script

उग्रैस्तपोभिर् विविधैर् दानैर्नानाविधैरपि न लभन्ते तथात्मानं लभन्ते ज्ञानिनः स्वयम्

Transliteration

ugraistapobhir vividhair dānairnānāvidhairapi na labhante tathātmānaṃ labhante jñāninaḥ svayam

Translation

பலவகை கடும் தவங்களாலும், பலவித தானங்களாலும் அந்த வகையில் ஆத்மா நேரடியாகக் கிடைக்காது; ஆனால் ஞானிகள் ஞானத்தினாலேயே தாமே ஆத்மாவை உணர்கின்றனர்.

Word by Word

• ugraiḥ: by intense/fierce

• tapobhiḥ: austerities

• vividhaiḥ: of various kinds

• dānaiḥ: by gifts/charity

• nānā-vidhaiḥ: of many different types

• api: even/also

• na: not

• labhante: they attain

• tathā: in that manner/so directly

• ātmānam: the Self

• labhante: attain/realize

• jñāninaḥ: the wise/knowers

• svayam: by themselves/through their own direct insight

Speaker

Suta Goswami (narrating the teaching within the Linga Purana discourse)

FAQs

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

It frames Linga worship as ultimately meant to mature into jnana—direct recognition of Shiva (Pati) as the inner Self—while tapas and dana remain supportive, purifying disciplines rather than the final liberating cause.

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

Shiva-tattva is implied as immediately knowable as the Atman: not merely reached by external exertion, but realized through inner knowledge that dissolves pasha (bondage) and reveals the pashu’s identity as dependent on Pati.

What ritualistic or Yogic practice is highlighted here?

The verse prioritizes jnana within a Shaiva path: austerity (tapas) and charity (dana) are preparatory, while Pashupata-oriented inner discipline culminates in Atma-jnana/Shiva-jnana as the direct means to moksha.