Shloka 33

आचार्य-धर्मलक्षण-श्रद्धाभक्तिप्राधान्यं तथा लिङ्गे ध्यान-पूजाविधानसंकेतः

Adhyaya 10

Devanagari script

दानमध्ययनं सर्वं भवभक्त्यै न संशयः चान्द्रायणसहस्रैश् च प्राजापत्यशतैस् तथा

Transliteration

dānamadhyayanaṃ sarvaṃ bhavabhaktyai na saṃśayaḥ cāndrāyaṇasahasraiś ca prājāpatyaśatais tathā

Translation

一切布施与一切圣典研习，毫无疑问，皆为成就对婆伐（Bhava，即湿婆）的奉爱。并且，此奉爱之功德，亦被称赞为胜过千次月行戒（Cāndrāyaṇa）与百种生主忏悔誓（Prājāpatya）。

Word by Word

• dānam: charity, giving

• adhyayanam: study/recitation of sacred lore

• sarvam: all, entirely

• bhava-bhaktyai: for devotion to Bhava (Śiva), for Śiva-bhakti

• na: not

• saṁśayaḥ: doubt

• cāndrāyaṇa: the Cāndrāyaṇa vow (lunar-discipline penance)

• sahasraiḥ: by thousands (instrumental plural)

• ca: and

• prājāpatya: the Prājāpatya penance/vow

• śataiḥ: by hundreds (instrumental plural)

• tathā: likewise, so too.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames dāna (giving) and adhyayana (scriptural study) as supports whose highest purpose is Bhava-bhakti—devotion to Śiva—implying that Linga-pūjā becomes the natural culmination of these meritorious acts.

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

By calling Śiva “Bhava” and making devotion to Him the ultimate end of austerities and merits, the verse points to Śiva as Pati—the supreme Lord whose grace-oriented devotion loosens pāśa (bondage) upon the paśu (soul).

What ritualistic or Yogic practice is highlighted here?

It references Cāndrāyaṇa and Prājāpatya vratas (expiatory disciplines) and teaches that their inner efficacy is fulfilled when directed toward Śiva-bhakti—aligning ritual purity with the Pāśupata aim of purification leading to liberation.