Shloka 70

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

Devanagari script

यदा व्यवस्थितस्त्वेतैः स्वप्न इत्यभिधीयते करणानि विलीनानि यदा स्वात्मनि सुव्रताः

Transliteration

yadā vyavasthitastvetaiḥ svapna ityabhidhīyate karaṇāni vilīnāni yadā svātmani suvratāḥ

Translation

وعندما يستقرّ المرء بهذه الحركات الباطنة في ما يُسمّى «حالة الحلم» (svapna)—حين تذوب أدوات المعرفة والعمل وتعود إلى الذات الخاصة—يا صاحب النذور النبيلة، تُسمّى تلك الحالة svapna.

Word by Word

• yadā: when

• vyavasthitaḥ: firmly established/settled

• tu: indeed

• etaiḥ: by these (processes/means)

• svapnaḥ: dream-state

• iti: thus

• abhidhīyate: is called/defined

• karaṇāni: the instruments (senses and organs of action, inner faculties)

• vilīnāni: dissolved/merged

• yadā: when

• sva-ātmani: in one’s own Self

• suvratāḥ: O noble-vowed ones / O you of excellent vows

Speaker

Suta Goswami (narrating a Shaiva-Yogic teaching within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames true Linga-upasana as inner absorption: when the senses (karaṇas) withdraw and merge into the Self, the worshipper moves from external ritual to inward union with Pati (Shiva), which is the secret aim behind Linga worship.

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

By pointing to the dissolution of faculties into the Self, it implies Shiva as the indwelling Consciousness (Pati) in whom all instruments subside; the pashu recognizes that its experiences arise when the karaṇas operate and cease when they merge back toward that inner ground.

What ritualistic or Yogic practice is highlighted here?

Pratyahara leading to inward stabilization—withdrawal of the senses and inner faculties from objects—an essential limb in Pashupata-oriented yoga that supports dhyana on Shiva beyond waking sensory activity.