Shloka 108

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

Devanagari script

कर्तव्याभ्यासमुत्सृज्य ज्ञानमेवाधिगच्छति वर्णाश्रमाभिमानी यस् त्यक्तक्रोधो द्विजोत्तमाः

Transliteration

kartavyābhyāsamutsṛjya jñānamevādhigacchati varṇāśramābhimānī yas tyaktakrodho dvijottamāḥ

Translation

Oh, el mejor de los nacidos dos veces: quien ha abandonado la ira y, aun así, permanece firmemente establecido en la disciplina de varṇa y āśrama—dejando la mera repetición mecánica de los deberes—alcanza sólo el conocimiento verdadero. Por ese jñāna, el paśu (alma atada) es conducido más allá del pāśa hacia Pati, el Señor Śiva.

Word by Word

• कर्तव्य (kartavya): obligatory duty

• अभ्यासम् (abhyāsam): repeated practice/rote performance

• उत्सृज्य (utsṛjya): having set aside/abandoned

• ज्ञानम् (jñānam): true spiritual knowledge

• एव (eva): alone/indeed

• अधिगच्छति (adhigacchati): attains/realizes

• वर्णाश्रम (varṇāśrama): the varṇa-āśrama order

• अभिमानी (abhimānī): one who is firmly identified with/steadfast in

• यः (yaḥ): who

• त्यक्तक्रोधः (tyakta-krodhaḥ): one who has abandoned anger

• द्विजोत्तमाः (dvijottamāḥ): O best among the twice-born (address to Brahmins/initiates).

Speaker

Suta Goswami (narrating the teaching within the Linga Purana’s discourse on dharma and jñāna)

Characters & Entities

• Shiva

FAQs

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

It shifts the emphasis from mere external duty-performance to inner purification (abandoning anger) and jñāna, implying that Linga-pūjā becomes truly fruitful when it matures into knowledge of Pati (Śiva) rather than remaining mechanical ritual.

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

Śiva is implicitly presented as Pati—the liberating Lord known through jñāna—who is realized when the paśu’s pāśas (like krodha and egoic ritualism) are weakened and transcended.

What ritualistic or Yogic practice is highlighted here?

Control of anger (krodha-tyāga) and the transformation of karma (duty) into jñāna-oriented sādhana—aligned with Pāśupata-style inner discipline rather than mere repetition of rites.