Shloka 112
ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
शरीरे सति वै क्लेशः सो ऽविद्यां संत्यजेद्बुधः अविद्यां विद्यया हित्वा स्थितस्यैव च योगिनः
śarīre sati vai kleśaḥ so 'vidyāṃ saṃtyajedbudhaḥ avidyāṃ vidyayā hitvā sthitasyaiva ca yoginaḥ
ما دام المرء في الجسد فإن الكليشَا (الآلام) لا بدّ أن تبقى؛ لذلك ينبغي للحكيم أن يترك الأڤيديا. فإذا طرح الأڤيديا بالڤيديا (المعرفة الحقّة) ثبت اليوغي في حاله الراسخ، مستريحًا في سكونه، متحرّرًا من قيود الباشا (pāśa).
Suta Goswami (narrating the teaching tradition to the sages of Naimisharanya)
FAQs
It shifts Linga-worship from mere outer ritual to inner transformation: the devotee (pashu) approaches Pati (Shiva) by removing pasha—here identified as avidyā—through vidyā, making worship a means to moksha.
By implication, Shiva-tattva is the stable ground in which the yogin becomes ‘established’ once ignorance is removed; Shiva as Pati is the liberating principle beyond bodily kleśa and the source of true vidyā.
A knowledge-centered yogic discipline aligned with Pashupata orientation: cultivating vidyā (right insight) to destroy avidyā, thereby loosening bondage while living in the body.