Shloka 35

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

Devanagari script

न भावयन्त्यतीतानि ह्य् अज्ञाने ज्ञानमानिनः क्षुद्व्याधेः परिहारार्थं न सुखायान्नमुच्यते

Transliteration

na bhāvayantyatītāni hy ajñāne jñānamāninaḥ kṣudvyādheḥ parihārārthaṃ na sukhāyānnamucyate

Translation

Kẻ thật sự vô minh mà tự cho mình là người có tri thức thì không quán xét điều đã qua. Thức ăn được nói đến không phải để hưởng lạc, mà để trừ bệnh đói khát.

Word by Word

• na: not

• bhāvayanti: they contemplate/bring to mind

• atītāni: things of the past

• hi: indeed

• ajñāne: in ignorance/though ignorant

• jñāna-māninaḥ: those who imagine themselves to possess knowledge

• kṣut: hunger

• vyādheḥ: of the disease/affliction

• parihāra-artham: for the purpose of removal/avoidance

• na: not

• sukhāya: for enjoyment/pleasure

• annam: food

• ucyate: is said/is called

Speaker

Suta Goswami (narrating the teaching within the Linga Purana’s discourse on discernment and right purpose)

Characters & Entities

• Shiva

FAQs

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

It frames bodily maintenance (like eating) as necessity rather than indulgence, supporting the sattvic discipline expected of a Linga-upāsaka who seeks Pati (Shiva) by reducing pāśa (bondage) through restraint.

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

By contrasting ignorance with discernment, it implies Shiva-tattva as the light of true jñāna that frees the paśu from self-deception and compulsion, turning actions toward liberation rather than pleasure.

What ritualistic or Yogic practice is highlighted here?

A yogic ethic of moderation (mitāhāra) and viveka: treat food as medicine to remove hunger, aiding Pashupata-style sense-governance that supports japa, dhyāna, and steady Linga-pūjā.