Shloka 29

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

औपसर्गिकम् आ ब्रह्म भुवनेषु परित्यजेत् लोकेष्वालोक्य योगेन योगवित्परमं सुखम्

Transliteration

aupasargikam ā brahma bhuvaneṣu parityajet lokeṣvālokya yogena yogavitparamaṃ sukham

Translation

بعد أن يُبصِر العوالمَ ويميّزها، ينبغي لعارف اليوغا أن يتركَ كلَّ الآفات العارضة—إلى مستوى عالم براهما—وباليوغا ينالُ النعيمَ الأسمى. ووفق شيفا سِدّهانتا، فإن البَشو (النفس المقيَّدة) يُرخِي الباشا (القيد) بتمييزٍ يوغيّ، ثم يتوجّه إلى البَتي، شيفا الأعلى، بوصفه أساس السُّكها الحقّة.

Word by Word

• औपसर्गिकम्: incidental affliction/obstruction (upasarga)

• आ ब्रह्म: up to the realm/state of Brahmā

• भुवनेषु: in the worlds/planes of existence

• परित्यजेत्: should renounce/abandon

• लोकेषु: in the worlds

• आलोक्य: having observed/considered with insight

• योगेन: by Yoga (discipline of union)

• योगवित्: knower of Yoga

• परमं: supreme

• सुखम्: bliss/beatitude

Speaker

Suta Goswami (narrating Linga Purana teachings to the sages, summarizing yogic instruction)

Characters & Entities

• Brahma

FAQs

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

It frames true worship as inner offering: renouncing upasargas (obstructions) and cultivating yogic discernment so the Pashu turns from worldly planes to the Supreme—an inward Linga-bhāva of steady awareness.

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

By pointing to “supreme bliss” beyond even Brahmā’s realm, it implies a transcendental highest principle—aligned with Shiva as Pati—who is beyond mutable worlds and is realized through yogic insight rather than worldly attainment.

What ritualistic or Yogic practice is highlighted here?

Vairāgya (renunciation) combined with Yoga—discernment of lokas and withdrawal from their afflictions—matching a Pāśupata-oriented trajectory of loosening bondage and stabilizing consciousness in the highest reality.