Shloka 38

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

Devanagari script

रोगैर् नानाविधैर् ग्रस्ता रागद्वेषभयादिभिः छिन्नमूलतरुर्यद्वद् अवशः पतति क्षितौ

Transliteration

rogair nānāvidhair grastā rāgadveṣabhayādibhiḥ chinnamūlataruryadvad avaśaḥ patati kṣitau

Translation

Von vielerlei Krankheiten überwältigt—und von Anhaftung, Abneigung, Furcht und dergleichen—stürzt die gebundene Seele hilflos zur Erde, wie ein Baum, dessen Wurzeln abgeschnitten sind, zu Boden fällt.

Word by Word

• रोगैः: by diseases

• नानाविधैः: of many kinds

• ग्रस्ता: seized/overcome

• राग-द्वेष-भय-आदिभिः: by attachment, hatred/aversion, fear, and other (afflictions)

• छिन्न-मूल-तरुः: a tree with its roots cut

• यद्वत्: just as

• अवशः: powerless/without control

• पतति: falls

• क्षितौ: on the earth/ground

Speaker

Suta Goswami (narrating the teaching within the Purva-Bhaga context to the sages of Naimisharanya)

FAQs

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

It frames why Linga-worship is medicine for the bound soul (paśu): without refuge in Pati (Shiva), one is dragged down by bodily disease and inner pashas like rāga and dveṣa; devotion and discipline centered on the Linga are implied as the stabilizing support.

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

By contrast: the jīva is avaśa (powerless) under pasha, implying Shiva as Pati—independent, sustaining, and the sole ground of steadiness and liberation when the soul’s supports are severed.

What ritualistic or Yogic practice is highlighted here?

The verse highlights the need for Pāśupata-style inner discipline—reducing rāga-dveṣa-bhaya through vairāgya and Shiva-bhakti—typically supported by Linga-pūjā, japa, and contemplative restraint to uproot the causes of collapse.