Shloka 145

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

Devanagari script

ज्ञानवैराग्ययुक्तस्य योगसिद्धिर्द्विजोत्तमाः योगसिद्ध्या विमुक्तिः स्यात् सत्त्वनिष्ठस्य नान्यथा

Transliteration

jñānavairāgyayuktasya yogasiddhirdvijottamāḥ yogasiddhyā vimuktiḥ syāt sattvaniṣṭhasya nānyathā

Translation

Oh mejores de los dos veces nacidos, en quien está unido el verdadero conocimiento y el desapego, surge la perfección del yoga (yoga-siddhi). Por esa perfección viene la liberación (mukti), sólo para quien permanece firme en sattva; no de otro modo.

Word by Word

• ज्ञान (jñāna): spiritual knowledge

• वैराग्य (vairāgya): dispassion/detachment

• युक्तस्य (yuktasya): of one who is endowed/connected with

• योगसिद्धिः (yogasiddhiḥ): perfection/attainment in yoga

• द्विजोत्तमाः (dvijottamāḥ): O best among the twice-born (Brahmin sages)

• योगसिद्ध्या (yogasiddhyā): by/through yogic perfection

• विमुक्तिः (vimuktiḥ): liberation, release from bondage (pāśa)

• स्यात् (syāt): arises/occurs

• सत्त्वनिष्ठस्य (sattvaniṣṭhasya): of one established in sattva (purity, clarity)

• न (na): not

• अन्यथा (anyathā): otherwise.

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 incomplete without inner discipline: knowledge (jñāna), detachment (vairāgya), and sattvic steadiness that mature into yoga-siddhi, culminating in release from pāśa (bondage) under Pati (Shiva).

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

Shiva is implied as Pati—the liberating Lord—because liberation (vimukti) is presented as a definite fruit when the pashu (soul) becomes sattva-established and perfected in yoga, indicating grace-bearing liberation aligned with Shaiva Siddhanta.

What ritualistic or Yogic practice is highlighted here?

It highlights the Pashupata-oriented synthesis of jñāna and vairāgya leading to yoga-siddhi; ritually, it implies that puja should be supported by sattvic conduct, meditation, and disciplined yogic practice rather than mere external observance.