Shloka 25

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

Devanagari script

प्रत्ययार्थं हि जगताम् एकस्थो ऽपि दिवाकरः एको ऽपि बहुधा दृष्टो जलाधारेषु सुव्रताः

Transliteration

pratyayārthaṃ hi jagatām ekastho 'pi divākaraḥ eko 'pi bahudhā dṛṣṭo jalādhāreṣu suvratāḥ

Translation

Hỡi những người giữ hạnh nguyện cao quý, để chúng sinh trong các cõi được xác tín, Mặt Trời tuy ở một chỗ vẫn hiện như nhiều khi phản chiếu trong các bình nước. Cũng vậy, Pati (Śiva) tuy là một, được thấy như đa dạng qua các upādhi của pashu, nhưng tự tánh vẫn bất nhị.

Word by Word

• प्रत्ययार्थम्: for the sake of conviction/certitude

• हि: indeed

• जगताम्: of the worlds/of beings

• एकस्थः: abiding in one place/one-pointed

• अपि: even though

• दिवाकरः: the Sun (maker of day)

• एकः: one

• अपि: even

• बहुधा: in many ways/as many

• दृष्टः: is seen/appears

• जलाधारेषु: in water-receptacles/in containers holding water

• सुव्रताः: O noble-vowed ones/O virtuous ones

Speaker

Suta Goswami (narrating to the sages at Naimisharanya; presenting a Shaiva philosophical analogy)

Characters & Entities

• Surya (Divakara)
• Shiva (implied as Pati)
• Pashu (souls, implied)
• Upadhi (limiting adjuncts, implied)

FAQs

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

It teaches that the one Supreme (Pati) can be approached through many forms and loci of worship (including the Linga), just as one sun appears as many in water—supporting ekatva (oneness) behind diverse upāsanā.

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

Shiva-tattva is one, unwavering, and non-dual; multiplicity belongs to reflections produced by upādhis (limiting conditions) in the pashu’s perception, not to Shiva’s essential reality.

What ritualistic or Yogic practice is highlighted here?

It points to Pāśupata/Śaiva yogic discernment (viveka): reduce the mind’s upādhis and see the one Pati beyond many appearances—supporting steady dhyāna on the Linga as a unifying support (ālambana).