Shloka 37

Adhyaya 8: Yogasthanas, Ashtanga Yoga, Pranayama-Siddhi, and Shiva-Dhyana leading to Samadhi

Devanagari script

शुद्धस्य सिद्धयो दृष्टा नैवाशुद्धस्य सिद्धयः न्यायेनागतया वृत्त्या संतुष्टो यस्तु सुव्रतः

Transliteration

śuddhasya siddhayo dṛṣṭā naivāśuddhasya siddhayaḥ nyāyenāgatayā vṛttyā saṃtuṣṭo yastu suvrataḥ

Translation

Siddhis are seen to arise for one who is pure; for the impure, siddhis do not arise at all. But the one of noble vow who remains content with a livelihood obtained by righteous means becomes fit for the Shaiva path that leads the bound soul (paśu) toward the Lord (Pati), Śiva.

Word by Word

• शुद्धस्य (śuddhasya): of the pure

• सिद्धयः (siddhayaḥ): spiritual attainments, siddhis

• दृष्टाः (dṛṣṭāḥ): are observed/seen

• न (na): not

• एव (eva): indeed

• अशुद्धस्य (aśuddhasya): of the impure

• न्यायेन (nyāyena): by justice/righteousness

• आगतया (āgatayā): obtained/come by

• वृत्त्या (vṛttyā): livelihood, mode of living

• सन्तुष्टः (saṃtuṣṭaḥ): content, satisfied

• यः (yaḥ): who

• तु (tu): indeed

• सुव्रतः (suvrataḥ): one with a good vow, disciplined practitioner

Speaker

Suta Goswami (narrating the teaching on right conduct within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-upasana as grounded in śauca (purity) and nyāya (righteous living); without inner and outer purity, ritual and mantra do not mature into genuine spiritual fruit.

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

By implication, Shiva (Pati) is approached through purification of the paśu (individual soul) from pāśa (bondage) such as impurity and unrighteous conduct; siddhi is a byproduct of alignment with that Shaiva order.

What ritualistic or Yogic practice is highlighted here?

Pashupata-oriented discipline: śauca (purity), santoṣa (contentment), and nyāya-vṛtti (righteous livelihood) as foundational observances that stabilize mantra-japa and Linga-puja.