Shloka 98

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

Devanagari script

विदितं नास्ति वेद्यं च निर्वाणं परमार्थतः निर्वाणं चैव कैवल्यं निःश्रेयसमनामयम्

Transliteration

viditaṃ nāsti vedyaṃ ca nirvāṇaṃ paramārthataḥ nirvāṇaṃ caiva kaivalyaṃ niḥśreyasamanāmayam

Translation

In the highest truth, Nirvāṇa is not something already known, nor an object to be newly known. In its ultimate sense, Nirvāṇa itself is Kaivalya—the faultless, sorrowless Highest Good (niḥśreyasa), free from all affliction (anāmaya).

Word by Word

• विदितम् (viditam): known/ascertained

• न (na): not

• अस्ति (asti): is

• वेद्यं (vedyam): to-be-known/knowable object

• च (ca): and

• निर्वाणम् (nirvāṇam): extinction of bondage, liberation

• परमार्थतः (paramārthataḥ): in the ultimate sense/in highest reality

• निर्वाणम् (nirvāṇam): liberation

• च एव (ca eva): indeed/itself

• कैवल्यम् (kaivalyam): aloneness, absolute emancipation

• निःश्रेयसम् (niḥśreyasam): the supreme good, final beatitude

• अनामयम् (anāmayam): free from disease/affliction, flawless

Speaker

Suta Goswami (narrating the teaching within the Linga Purana’s liberation discourse)

FAQs

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

It frames the goal of Linga-upāsanā as liberation (nirvāṇa/kaivalya), not mere intellectual knowledge—devotion to Pati (Shiva) is aimed at ending Pāśa (bondage) for the Pashu (soul).

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

By declaring liberation beyond “known” and “knowable,” it points to Shiva-tattva as the supreme, non-objectifiable Reality—realized through grace and direct awakening rather than as an ordinary object of cognition.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes inner realization aligned with Pāśupata discipline—turning from object-knowledge toward cessation of bondage, supported by Shiva-bhakti and meditative absorption culminating in kaivalya.