Shloka 105

Adhyaya 8: Yogasthanas, Ashtanga Yoga, Pranayama-Siddhi, and Shiva-Dhyana leading to Samadhi

Devanagari script

महानन्दं परानन्दं योगानन्दमनामयम् हेयोपादेयरहितं सूक्ष्मात्सूक्ष्मतरं शिवम्

Transliteration

mahānandaṃ parānandaṃ yogānandamanāmayam heyopādeyarahitaṃ sūkṣmātsūkṣmataraṃ śivam

Translation

هو شيفا—النعيم العظيم، النعيم الأسمى، نعيم اليوغا المتحقَّق؛ منزَّه عن كل ألم، متعالٍ عن الرفض والقبول، ألطف من ألطف لطيف.

Word by Word

• महानन्दम्: great bliss

• परानन्दम्: supreme/transcendent bliss

• योगानन्दम्: bliss attained/known through yoga (yoga-samādhi)

• अनामयम्: free from disease, sorrow, or impurity

• हेय-उपादेय-रहितम्: devoid of what is to be rejected or accepted (beyond dualistic valuation)

• सूक्ष्मात्: than the subtle

• सूक्ष्मतरम्: even subtler (most subtle)

• शिवम्: Shiva, the auspicious Supreme (Pati)

Speaker

Suta Goswami (narrating Shiva’s supreme nature to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames the object of Linga-puja as the formless, subtlest Shiva-tattva—pure bliss beyond all dualistic notions—so worship aims at inner realization of Pati, not merely external ritual.

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

Shiva is presented as Ananda itself (mahā/parā/yogānanda), untouched by affliction (anāmaya), and beyond heya-upadeya—indicating transcendence over pasha-born dualities that bind the pashu.

What ritualistic or Yogic practice is highlighted here?

The verse points to yogic absorption (dhyāna–samādhi) where Shiva is realized as Yogānanda; in Pashupata orientation, this supports inner worship (mānasa-pūjā) alongside Linga-puja.