Shloka 67

युगधर्मवर्णनम् — चतुर्युग, गुण, धर्मपाद, तथा वार्तोत्पत्ति

Devanagari script

वाङ्मनःकर्मजैर् दुःखैर् निर्वेदो जायते ततः निर्वेदाज्जायते तेषां दुःखमोक्षविचारणा

Transliteration

vāṅmanaḥkarmajair duḥkhair nirvedo jāyate tataḥ nirvedājjāyate teṣāṃ duḥkhamokṣavicāraṇā

Translation

বাক্য, মন আৰু কৰ্মজাত দুখৰ পৰা নিৰ্বেদ (বৈৰাগ্য) জন্মে; আৰু সেই নিৰ্বেদৰ পৰাই তেওঁলোকৰ দুখ-মোক্ষৰ বিচাৰণা উদয় হয়।

Word by Word

• vāk: speech

• manaḥ: mind

• karma: action/deed

• -jair: born from/produced by

• duḥkhaiḥ: by sufferings

• nirvedaḥ: dispassion/holy weariness (vairāgya)

• jāyate: arises/is born

• tataḥ: then/from that

• nirvedāt: from dispassion

• teṣām: for them (the aspirants/pāśus seeking release)

• duḥkha: suffering

• mokṣa: liberation/release

• vicāraṇā: inquiry/discriminative contemplation (viveka)

Speaker

Suta Goswami (narrating the teaching sequence to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-worship as an outer support for an inner shift: suffering exposes the limits of worldly pursuits, producing nirveda, which ripens into moksha-inquiry—making pūjā a means toward release rather than mere merit.

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

By implication Shiva is Pati, the liberating Lord: when the pashu recognizes duḥkha generated through vāk–manas–karma (bondage under pāśa), the soul turns toward the Lord’s grace and knowledge as the pathway to duḥkha-nivṛtti.

What ritualistic or Yogic practice is highlighted here?

It points to Pāśupata-style sādhana beginning with viveka and vairāgya—disciplining speech, mind, and action—so that inquiry into liberation becomes steady and fit for Shiva-upāsanā.