Shloka 66

शिवपुराण-प्रशंसा (Praise of the Śiva Purāṇa) / Śivapurāṇa Māhātmya

Devanagari script

विकैतवो धर्म इह प्रगीतो वेदांतविज्ञानमयः प्रधानः । अमत्सरांतर्बुधवेद्यवस्तु सत्कॢप्तमत्रैव त्रिवर्गयुक्तम्

Transliteration

vikaitavo dharma iha pragīto vedāṃtavijñānamayaḥ pradhānaḥ | amatsarāṃtarbudhavedyavastu satkḷptamatraiva trivargayuktam

Translation

یہاں بے فریب (خالص) دھرم بیان کیا گیا ہے—جو برتر ہے اور ویدانت کے محققانہ/متحقق علم سے معمور ہے۔ حسد سے پاک دل رکھنے والے اہلِ دانش ہی اس حقیقت کو جان سکتے ہیں؛ اور یہیں خوب قائم ہو کر تری ورگ (دھرم، ارتھ، کام) کو ہم آہنگ کرتے ہوئے پرم شریَس یعنی اعلیٰ بھلائی کی طرف لے جاتا ہے۔

Word by Word

• vi-kaitavaḥ: free from deceit
• vi-kaitavaḥ: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: kaitava (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन); उपसर्गसदृश-पूर्वपद ‘vi-’ = ‘without/away from’ (निषेधार्थ)

• dharmaḥ: dharma
• dharmaḥ: Karta (कर्ता/Subject)
• Type: Noun
• Root: dharma (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन)

• iha: here (in this text/world)
• iha: Adhikarana (अधिकरण/Adverbial)
• Type: Indeclinable
• Root: iha (अव्यय)
• Form: Adverb (देश/कालवाचक अव्यय)

• pragītaḥ: is proclaimed/sung
• pragītaḥ: Kriya (क्रिया/Predicate-participle)
• Type: Verb
• Root: pra + gā (गा धातु) + kta (क्त प्रत्यय)
• Form: Past passive participle (कृदन्त—क्त/PPP), Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन); ‘pra-’ intensifier; agrees with ‘dharmaḥ’

• vedānta-vijñāna-mayaḥ: consisting of Vedāntic knowledge
• vedānta-vijñāna-mayaḥ: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: vedānta (प्रातिपदिक) + vijñāna (प्रातिपदिक) + maya (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन); समासः—तत्पुरुषः (‘vedāntasya vijñānam’ + ‘maya’ = consisting of)

• pradhānaḥ: chief, principal
• pradhānaḥ: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: pradhāna (प्रातिपदिक)
• Form: Masculine (पुंलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन)

• a-matsara-antar-budha-vedya-vastu: a reality knowable to the wise within the non-envious
• a-matsara-antar-budha-vedya-vastu: Karta (कर्ता/Subject)
• Type: Noun
• Root: a-matsara (प्रातिपदिक) + antar (अव्यय/प्रातिपदिक) + budha (प्रातिपदिक) + vedya (विद् धातु-जन्य कृदन्त-प्रातिपदिक) + vastu (प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन); समासः—बहुपद-तत्पुरुषः: ‘amatsarāṇām antar budhānām vedyam vastu’ (a thing knowable by the wise within the non-envious)

• sat-kḷptam: well-established, properly arranged
• sat-kḷptam: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: sat (प्रातिपदिक) + kḷp (कॢप् धातु) + kta (क्त प्रत्यय)
• Form: Neuter (नपुंसकलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन); समासः—कर्मधारयः (‘sat’ = good/proper + ‘kḷpta’ = arranged/established); PPP (क्त)

• atra: here
• atra: Adhikarana (अधिकरण/Adverbial)
• Type: Indeclinable
• Root: atra (अव्यय)
• Form: Adverb (देशवाचक अव्यय)

• eva: indeed, only
• eva: Sambandha (सम्बन्ध/Emphasis)
• Type: Indeclinable
• Root: eva (अव्यय)
• Form: Emphatic particle (निश्चय/अवधारणार्थक अव्यय)

• tri-varga-yuktam: endowed with the three aims (trivarga)
• tri-varga-yuktam: Visheshana (विशेषण/Qualifier)
• Type: Adjective
• Root: tri (संख्याप्रातिपदिक) + varga (प्रातिपदिक) + yukta (युज् धातु-जन्य कृदन्त-प्रातिपदिक)
• Form: Neuter (नपुंसकलिङ्ग), Nominative (प्रथमा/1), Singular (एकवचन); समासः—तत्पुरुषः (‘trayo vargāḥ’ = three aims; ‘yukta’ = endowed, PPP/क्त)

Speaker

Suta Goswami

Shaiva Theology

Tattva Level: pasha

Shiva Form: Dakṣiṇāmūrti

Shakti Dimension

Role: teaching

Characters & Entities

• Shiva

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

It defines true Dharma as “non-deceptive” and rooted in realized wisdom, emphasizing inner purity (freedom from envy) as the qualification for grasping the highest truth that culminates in Shiva-oriented liberation.

How does this verse relate to the worship of the Linga or Saguna Shiva?

By stressing purity and wisdom, it frames Linga/Saguna-Shiva worship as a sincere path (without hypocrisy) that refines the heart; such inner transformation makes the devotee fit to know the deeper reality that the Linga signifies.

What ritualistic or meditative practice is suggested here?

The practical takeaway is inner discipline: abandon matsara (envy), practice steady devotion and contemplation on Shiva (e.g., japa of the Panchakshara—Om Namaḥ Śivāya) so worship becomes a vehicle of true knowledge rather than mere outward display.