Shloka 74

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

Devanagari script

मनोबुद्धिर् अहङ्कारश् चित्तं चेति चतुष्टयम् अध्यात्मं पृथगेवेदं चतुर्दशविधं स्मृतम्

Transliteration

manobuddhir ahaṅkāraś cittaṃ ceti catuṣṭayam adhyātmaṃ pṛthagevedaṃ caturdaśavidhaṃ smṛtam

Translation

من، بُدھی، اَہنکار اور چِتّ—یہ چاروں مل کر جداگانہ ‘ادھیاتم’ کہلاتے ہیں؛ اور تجزیے میں یہ ادھیاتم چودہ قسم کا یاد کیا گیا ہے۔

Word by Word

• manas: mind (the doubting, oscillating faculty)

• buddhiḥ: intellect/discernment (decisive knowing)

• ahaṅkāraḥ: ego-principle (I-maker, self-appropriation)

• cittam: mind-stuff/mental continuum (memory and latent impressions)

• catuṣṭayam: a set of four

• adhyātmam: the inner realm, pertaining to the self-instrument

• pṛthak: distinct/separate (as a category)

• eva: indeed

• idam: this

• caturdaśa-vidham: fourteenfold/in fourteen modes

• smṛtam: is remembered/declared in tradition

Speaker

Suta Goswami (narrating the Linga Purana teaching to the sages of Naimisharanya; conveying a doctrinal enumeration)

Characters & Entities

• Shiva

FAQs

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

It frames Linga worship as inner purification: the devotee must refine mind, intellect, ego, and chitta so the pashu (soul) becomes fit for Shiva’s grace (Pati) and loosens pasha (bondage).

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

By distinguishing the inner instruments (adhyātma) from the ultimate Lord, it implies Shiva as Pati—transcendent witness and liberator—while manas-buddhi-ahaṅkāra-citta belong to the conditioned pashu under pasha.

What ritualistic or Yogic practice is highlighted here?

Antaḥkaraṇa-śuddhi (purification of the inner instrument) through Pashupata-oriented discipline—self-observation, restraint, and meditative absorption—so worship is not merely external but inwardly transformative.