Shloka 50

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

Devanagari script

पञ्चार्थयोगसम्पन्नो दुःखान्तं व्रजते सुधीः परया विद्यया वेद्यं विदन्त्यपरया न हि

Transliteration

pañcārthayogasampanno duḥkhāntaṃ vrajate sudhīḥ parayā vidyayā vedyaṃ vidantyaparayā na hi

Translation

Bậc hiền trí, đầy đủ Yoga của năm phạm trù (pañcārtha), sẽ đạt đến tận cùng khổ đau. Đấng Khả Tri—Pati tối thượng, chính là Śiva—chỉ được biết chân thật bằng thượng trí (parā-vidyā), chứ không bởi hạ trí (aparā-vidyā).

Word by Word

• पञ्चार्थ (pañcārtha): the five categories (Pati, paśu, pāśa, vidyā/śakti, kriyā)

• योगसम्पन्नः (yoga-sampannaḥ): endowed/fully equipped with yoga

• दुःखान्तम् (duḥkhāntam): the termination of suffering

• व्रजते (vrajate): goes/attains

• सुधीः (sudhīḥ): the wise, discerning one

• परया (parayā): by the higher (transcendent)

• विद्यया (vidyayā): knowledge

• वेद्यं (vedyam): the knowable, the object of realization

• विदन्ति (vidanti): they know/realize

• अपरया (aparayā): by the lower (instrumental/ritual-textual)

• न हि (na hi): indeed not.

Speaker

Suta Goswami (narrating the teaching tradition within the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames Linga worship as a means to parā-vidyā—direct realization of Pati (Śiva)—through the pañcārtha-oriented discipline, culminating in duḥkha-nivṛtti (the end of suffering), not merely external ritual merit.

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

Śiva is presented as the ultimate “vedya” (Knowable) who is grasped by higher, liberating knowledge—implying He is beyond purely textual, conceptual, or ritual cognition and is realized as the supreme Pati who releases paśus from pāśa.

What ritualistic or Yogic practice is highlighted here?

It highlights Pāśupata Yoga grounded in pañcārtha (Pati–paśu–pāśa and the means of vidyā/kriyā), emphasizing inner realization (parā-vidyā) as the decisive practice, with ritual serving as supportive aparā-vidyā.