Shloka 105

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

Devanagari script

तस्मात्सदाभ्यसेज्ज्ञानं तन्निष्ठस्तत्परायणः ज्ञानेनैकेन तृप्तस्य त्यक्तसंगस्य योगिनः

Transliteration

tasmātsadābhyasejjñānaṃ tanniṣṭhastatparāyaṇaḥ jñānenaikena tṛptasya tyaktasaṃgasya yoginaḥ

Translation

Therefore one should constantly cultivate liberating jñāna, abiding firmly in it and taking it as one’s sole refuge. For the yogin who is satisfied with knowledge alone and has renounced all attachment, that very jñāna becomes the direct means to freedom from pāśa (bondage) and to steadfast orientation toward Pati—Lord Śiva.

Word by Word

• तस्मात्: therefore

• सदा: always

• अभ्यसेत्: should practice/cultivate

• ज्ञानम्: (liberating) knowledge

• तत्-निष्ठः: established in that (knowledge)

• तत्-परायणः: having that as the supreme goal/refuge

• ज्ञानेन: by/through knowledge

• एकेन: alone, exclusively

• तृप्तस्य: of one who is content/sated

• त्यक्त-संगस्य: of one who has abandoned association/attachment

• योगिनः: of the yogin (spiritual practitioner).

Speaker

Suta Goswami (narrating Shaiva doctrine to the sages of Naimisharanya, summarizing the yogin’s discipline)

Characters & Entities

• Shiva

FAQs

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

It frames Linga worship as incomplete without inner discipline: constant cultivation of jñāna and detachment. The verse points to the Linga not merely as an external icon but as a support for turning the pashu (soul) away from saṅga (attachment) and toward Pati (Śiva).

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

Śiva is implied as the supreme refuge and final orientation (tat-parāyaṇa) for the yogin. By becoming established in liberating knowledge, the soul aligns with Shiva-tattva as Pati—transcendent Lord who is approached through jñāna and freedom from pāśa.

What ritualistic or Yogic practice is highlighted here?

A jñāna-niṣṭhā form of Pāśupata-oriented yoga is emphasized: continuous study, contemplation, and realization of truth, paired with tyāga of saṅga (vairāgya). The practical takeaway is steady abhyāsa of knowledge until contentment in jñāna alone arises.