Shloka 60

अध्याय 91: अरिष्ट-लक्षण, मृत्यु-संस्कार, पाशुपत-धारणा तथा ओङ्कार-उपासना

Devanagari script

इन्द्रियाणि मनो बुद्धिं ध्यायन्नात्मनि यः सदा अर्धं तन्मात्रम् अपि चेच् छृणु यत् फलमाप्नुयात्

Transliteration

indriyāṇi mano buddhiṃ dhyāyannātmani yaḥ sadā ardhaṃ tanmātram api cec chṛṇu yat phalamāpnuyāt

Translation

Ai luôn quán niệm, gom các căn, tâm và trí vào trong Tự Ngã—hãy nghe quả báo người ấy đạt được, dù chỉ thành tựu nửa mātrā. Nhờ sự thâu nhiếp nội tâm ấy, pashu (linh hồn cá thể) nới lỏng pasha (xiềng buộc) và hướng về Pati—Śiva, Đấng Chúa ngự trong lòng.

Word by Word

• इन्द्रियाणि: the senses

• मनः: the mind

• बुद्धिम्: the intellect/discriminative faculty

• ध्यायन्: meditating, contemplating

• आत्मनि: in the Self, within

• यः: who

• सदा: always

• अर्धम्: half

• तन्मात्रम्: that measure/that much (even a small portion of it)

• अपि: even

• चेत्: if

• शृणु: listen

• यत्: what/which

• फलम्: fruit, result

• आप्नुयात्: may obtain/attains

Speaker

Suta Goswami (narrating the teaching 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 shifts worship from external ritual alone to inner Linga-upasana: drawing senses, mind, and intellect into the indwelling Shiva (Pati) so the soul’s bondage (pasha) weakens and devotion becomes direct interior realization.

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

Shiva is implied as the Antaryamin—the inner Lord realized when the faculties dissolve into the Self; He is Pati, the supreme consciousness toward whom the pashu turns through inward absorption.

What ritualistic or Yogic practice is highlighted here?

Pratyahara and dhyana leading to laya: restraining the indriyas and merging manas–buddhi into the Self, a core Pashupata-style interior discipline that yields fruit even when practiced partially.