Shloka 152

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

Devanagari script

आसाद्य भारतं वर्षं ब्रह्मविज्जायते द्विजाः संपर्काज्ज्ञानमासाद्य ज्ञानिनो योगविद्भवेत्

Transliteration

āsādya bhārataṃ varṣaṃ brahmavijjāyate dvijāḥ saṃparkājjñānamāsādya jñānino yogavidbhavet

Translation

إذا بلغ بهاراتا-فارشا صار ذو الميلادين عارفًا ببراهمن. وبالصحبة المقدّسة يُنال العلم الحق؛ فإذا نال العلم صار حكيمًا متحقّقًا، ماهرًا في اليوغا.

Word by Word

• āsādya: having reached/attained

• bhāratam varṣam: the land of Bhārata (India)

• brahma-vit: knower of Brahman (Brahma-vid)

• jāyate: is born/becomes

• dvijāḥ: the twice-born (initiated)

• saṃparkāt: from contact/association (with the wise, with śāstra, with sādhus)

• jñānam: spiritual knowledge (jñāna)

• āsādya: having obtained

• jñāninaḥ: knowers, realized persons

• yoga-vit: knower of Yoga, adept in yogic discipline

• bhavet: becomes

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It frames Bhārata-varṣa as a privileged field for Shiva-oriented sādhanā where satsanga and śāstra-contact mature into jñāna and yoga—inner qualifications that make Linga-pūjā transformative rather than merely external.

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

By emphasizing Brahma-vidyā and yogic realization, it points to Shiva as Pati—the supreme consciousness to be known directly through knowledge and disciplined yoga, by which the Pashu (soul) loosens Pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Satsanga (holy association) as the catalyst for jñāna, culminating in yoga-vidyā—aligned with Pāśupata-style discipline where inner purification and realization support effective Shiva-upāsanā.