Shloka 45

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

Devanagari script

देवानां चैव दैत्यानाम् अन्योन्यविजिगीषया दुःखमेव नृपाणां च राक्षसानां जगत्त्रये

Transliteration

devānāṃ caiva daityānām anyonyavijigīṣayā duḥkhameva nṛpāṇāṃ ca rākṣasānāṃ jagattraye

Translation

وبسبب شهوة كلٍّ إلى قهر الآخر، لا ينشأ إلا العذاب—للديڤا وللدايتيا على السواء؛ وكذلك للملوك وللراكشاسا—في العوالم الثلاثة جميعًا.

Word by Word

• देवानाम्: of the Devas (celestial beings)

• च: and

• एव: indeed

• दैत्यानाम्: of the Daityas (anti-gods)

• अन्योन्य: mutually/among one another

• विजिगीषया: by the desire to conquer (vijaya-icchā)

• दुःखम्: suffering

• एव: only

• नृपाणाम्: of kings

• च: and

• राक्षसानाम्: of Rakshasas (demonic beings)

• जगत्त्रये: in the three worlds (trailokya)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Devas
• Daityas
• Rakshasas

FAQs

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

It frames rivalry and domination (vijigīṣā) as a form of pasha (bondage) that yields duḥkha; Linga-worship is implied as the Shaiva path toward śānti by turning the pashu (individual soul) away from conflict and toward Pati (Shiva).

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

By highlighting that all factions in trailokya are trapped in suffering through mutual conquest, it implicitly points to Shiva-tattva as the transcendent refuge beyond dualities—where Pati is untouched by the agitation that binds pashus.

What ritualistic or Yogic practice is highlighted here?

No specific rite is named, but the takeaway aligns with Pashupata Yoga: renouncing the impulse to dominate, cultivating dispassion (vairāgya), and redirecting will toward Shiva through japa, dhyāna, and Linga-oriented devotion.