Shloka 34

मुनिमोहशमनम्

Pāśupata-yoga, Siddhis, Puruṣa-darśana, Saṃsāra, and Prāṇa-Rudra Pañcāhutī

Devanagari script

ब्रह्म एव हि सेवेत ब्रह्मैव हि परं सुखम् परिश्रमो हि यज्ञानां महतार्थेन वर्तते

Transliteration

brahma eva hi seveta brahmaiva hi paraṃ sukham pariśramo hi yajñānāṃ mahatārthena vartate

Translation

พึงบูชาพรหมันเท่านั้น; พรหมันเท่านั้นคือสุขสูงสุด ความเหน็ดเหนื่อยแห่งพิธียัญย่อมสำเร็จผลจริง เมื่อมุ่งสู่จุดหมายอันยิ่งใหญ่ คือการรู้แจ้งตัตตวะสูงสุด

Word by Word

• ब्रह्म (brahma): the Supreme Reality

• एव (eva): alone/indeed

• हि (hi): surely

• सेवेत (seveta): should serve/attend upon

• ब्रह्मैव (brahmaiva): Brahman alone

• परम् (param): highest/supreme

• सुखम् (sukham): bliss

• परिश्रमः (pariśramaḥ): exertion/toil

• यज्ञानाम् (yajñānām): of sacrifices/ritual offerings

• महत् (mahat): the Great/the Supreme

• अर्थेन (arthena): by/with the purpose/aim

• वर्तते (vartate): proceeds/has its course/is meaningful.

Speaker

Suta Goswami (narrating the Purana; teaching framed as the Purāṇic conclusion on yajña culminating in Brahman/Śiva-realization)

Characters & Entities

• Brahman
• Shiva

FAQs

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

It redirects ritual effort toward the highest aim: worship that culminates in direct realization of the Supreme (understood in Shaiva reading as Śiva/Brahman), rather than stopping at ritual merit.

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

By identifying the supreme bliss as Brahman alone, it aligns Shiva-tattva with the highest, non-dual reality (Pati), the final refuge of the bound soul (paśu) beyond all bonds (pāśa).

What ritualistic or Yogic practice is highlighted here?

Vedic yajña is acknowledged, but its true completion is shown to be jñāna-oriented—internalizing worship through Pāśupata-style discipline where external rite matures into realization.