Shloka 43

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

Devanagari script

कीटपक्षिमृगाणां च पशूनां गजवाजिनाम् दृष्टम् एवासुखं तस्मात् त्यजतः सुखमुत्तमम्

Transliteration

kīṭapakṣimṛgāṇāṃ ca paśūnāṃ gajavājinām dṛṣṭam evāsukhaṃ tasmāt tyajataḥ sukhamuttamam

Translation

In insects, birds, deer and other beasts—indeed even in elephants and horses—this has been plainly seen: worldly enjoyment culminates in suffering. Therefore, for one who abandons such pleasures, the highest happiness arises—the bliss born of turning the paśu away from pāśa and toward Pati, Lord Śiva.

Word by Word

• kīṭa: insect

• pakṣi: bird

• mṛga: wild animal/deer

• -āṇām: of (gen. pl.)

• ca: and

• paśūnām: of cattle/beasts (also ‘bound beings’ by implication)

• gaja: elephant

• vājinām: of horses

• dṛṣṭam: seen/observed

• eva: indeed/clearly

• asukham: suffering/non-happiness

• tasmāt: therefore/from that reason

• tyajataḥ: for one who renounces (gen. sg.)

• sukham: happiness

• uttamam: highest/supreme.

Speaker

Suta Goswami (narrating the teaching 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 a shift from sense-driven pleasure (which ends in duḥkha) to devotion and inner detachment, making the worship a means for the paśu to approach Pati (Śiva) beyond pāśa (bondage).

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

Śiva-tattva is implied as the ‘uttama sukha’—a superior, non-sensory bliss attained when the bound soul stops chasing transient enjoyments and turns toward the Lord as the liberating Pati.

What ritualistic or Yogic practice is highlighted here?

Vairāgya as a core limb of Pāśupata-oriented sādhana: renouncing sense-pleasures to stabilize bhakti, japa, and meditative absorption on the Linga as the liberating presence of Śiva.