Shloka 110

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

Devanagari script

मोक्षहेतुस् तथा ज्ञानं मुक्तः स्वात्मन्यवस्थितः अज्ञाने सति विप्रेन्द्राः क्रोधाद्या नात्र संशयः

Transliteration

mokṣahetus tathā jñānaṃ muktaḥ svātmanyavasthitaḥ ajñāne sati viprendrāḥ krodhādyā nātra saṃśayaḥ

Translation

المعرفة (jñāna) هي حقًّا السبب المباشر للمُوكشا (التحرّر). والمتحرّر يثبت مستقرًّا في ذاته (الآتمن). أمّا إذا بقيت الأڤيديا، يا سادة البراهمة الأفاضل، فإن الغضب وسائر الدوافع المُؤلمة تنشأ—ولا شكّ في ذلك.

Word by Word

• मोक्ष-हेतुः (mokṣa-hetuḥ): cause of liberation

• तथा (tathā): indeed/also

• ज्ञानम् (jñānam): spiritual knowledge

• मुक्तः (muktaḥ): the liberated one

• स्वात्मनि (svātmani): in one’s own Self

• अवस्थितः (avasthitaḥ): established/abiding

• अज्ञाने (ajñāne): in ignorance

• सति (sati): when present/so long as it exists

• विप्रेन्द्राः (viprendrāḥ): O best of Brahmins

• क्रोध-आद्याः (krodha-ādyāḥ): anger and the rest (passions such as desire, delusion, etc.)

• न (na): not

• अत्र (atra): here/in this matter

• संशयः (saṁśayaḥ): doubt.

Speaker

Suta Goswami (narrating to the sages at Naimisharanya; teaching framed as Shaiva moksha-doctrine)

FAQs

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

It clarifies that external Linga-puja must culminate in jñāna—inner realization—because liberation is caused by knowledge, while ignorance sustains passions like anger that obstruct true worship.

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

By emphasizing Self-abidance as the mark of liberation, it aligns with Shiva-tattva as Pati—the supreme consciousness—realized when the pashu (soul) is freed from pasha (bondage) rooted in ajñāna.

What ritualistic or Yogic practice is highlighted here?

It points to the yogic discipline central to Pashupata practice: removing ajñāna through jñāna and steadiness in the Self, thereby pacifying krodha and related impulses that bind the pashu.