Shloka 103

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

वरदो वाङ्मयो वाच्यो वाच्यवाचकवर्जितः याज्यो मुक्त्यर्थमीशानो योगिभिर् योगविभ्रमैः

Transliteration

varado vāṅmayo vācyo vācyavācakavarjitaḥ yājyo muktyarthamīśāno yogibhir yogavibhramaiḥ

Translation

الربّ هو واهبُ النِّعَم؛ وهو حاضرٌ بوصفه الكلمةَ المقدّسة، وهو أيضًا ما يُتحدَّث عنه—غير أنّه متعالٍ عن المُعبَّر عنه وعن المُعبِّر معًا. وإيشانا (Īśāna)، المعبودُ لأجل الخلاص، يدركه اليوغيون عبر ضروبِ رياضات اليوغا وحركاتها التحويلية المتعددة.

Word by Word

• वरदः: giver of boons

• वाङ्मयः: consisting of / pervading sacred speech (Vāk)

• वाच्यः: that which is to be spoken of, the object of expression

• वाच्यवाचकवर्जितः: devoid of both the expressible (vācya) and the expresser/denoter (vācaka), beyond linguistic duality

• याज्यः: worthy to be worshipped (fit for yajña/arcana)

• मुक्त्यर्थम्: for the purpose of liberation (mokṣa)

• ईशानः: Īśāna, the sovereign Lord (Pati)

• योगिभिः: by yogins

• योगविभ्रमैः: by the diverse modalities/turnings/operations of yoga (yogic disciplines leading to inner transformation).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; describing Shiva’s transcendent nature)

Characters & Entities

• Shiva (Ishana)

FAQs

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

It frames Linga-pūjā as worship of Pati (Īśāna) who is beyond name-and-form; the Linga points to the transcendent Shiva who cannot be confined by verbal definitions, and worship is directed toward mokṣa rather than merely worldly boons.

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

Shiva is both immanent (as Vāk and as the knowable object of discourse) and transcendent (beyond vācya and vācaka). This indicates Shiva-tattva as the supreme Pati who surpasses linguistic and conceptual bondage (pāśa) while still pervading revelation and mantra.

What ritualistic or Yogic practice is highlighted here?

It highlights yogic realization—yogins approach Īśāna through yoga’s disciplined methods (yoga-vibhrama), complemented by worship (yājya) aimed at liberation, aligning with a Pāśupata-oriented pursuit of freeing the paśu (soul) from pāśa (bondage).