Shloka 10

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

दौर्मनस्यं निरोद्धव्यं वैराग्येण परेण तु तमसा रजसा चैव संस्पृष्टं दुर्मनः स्मृतम्

Transliteration

daurmanasyaṃ niroddhavyaṃ vairāgyeṇa pareṇa tu tamasā rajasā caiva saṃspṛṣṭaṃ durmanaḥ smṛtam

Translation

ينبغي كبحُ كآبةِ الذهن بأسمى درجات الزهد والتجرّد (para-vairāgya). والذهنُ الملوَّث بتامس (tamas) وراجس (rajas) يُذكَر بأنه «دورمانس/دوربودّهي»—ذهنٌ مضطربٌ غيرُ طاهر.

Word by Word

• दौर्मनस्यं (daurmanasyaṃ): dejection, mental gloom

• निरोद्धव्यं (niroddhavyaṃ): should be checked, restrained

• वैराग्येण (vairāgyeṇa): by dispassion, detachment

• परेण (pareṇa): supreme, higher

• तु (tu): indeed

• तमसा (tamasā): by tamas, inertia/dullness

• रजसा (rajasā): by rajas, agitation/passion

• चैव (caiva): and also

• संस्पृष्टं (saṃspṛṣṭaṃ): touched, tainted, afflicted

• दुर्मनः (durmanaḥ): disturbed/impure mind, ill-disposed mind

• स्मृतम् (smṛtam): is said/remembered (as), is defined as

Speaker

Suta Goswami (narrating Shaiva yoga instruction within the Purva-Bhaga teaching context)

Characters & Entities

• Shiva

FAQs

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

It states that outer Linga-puja must be supported by inner purification: the worshipper restrains dejection and instability by para-vairagya, reducing tamas and rajas that obstruct steady devotion to Pati (Shiva).

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

By implication, Shiva-tattva is beyond the gunas; the ‘troubled mind’ arises from tamas and rajas, while approaching Shiva as Pati requires guna-transcending clarity cultivated through higher dispassion.

What ritualistic or Yogic practice is highlighted here?

A Pashupata-oriented inner sadhana: nirodha (restraint) of daurmanasya through para-vairagya—practically, reducing rajasic agitation and tamasic dullness to stabilize japa, dhyana, and Linga-puja.