Shloka 25
Yayāti’s Renunciation: The Allegory of the He-Goat and She-Goat
स तत्र निर्मुक्तसमस्तसङ्ग आत्मानुभूत्या विधुतत्रिलिङ्ग: । परेऽमले ब्रह्मणि वासुदेवे लेभे गतिं भागवतीं प्रतीत: ॥ २५ ॥
sa tatra nirmukta-samasta-saṅga ātmānubhūtyā vidhuta-triliṅgaḥ pare ’male brahmaṇi vāsudeve lebhe gatiṁ bhāgavatīṁ pratītaḥ
Parce que le roi Yayāti se rendit entièrement à Vāsudeva, la Suprême Personnalité de Dieu, il fut délivré de toute souillure des trois guṇa. Par la réalisation du Soi, il fixa son mental sur le Parabrahman immaculé, Vāsudeva, et obtint finalement la destinée bhāgavata : la condition d’associé du Seigneur.
The word vidhuta, meaning “cleansed,” is very significant. Everyone in this material world is contaminated ( kāraṇaṁ guṇa-saṅgo ’sya ). Because we are in a material condition, we are contaminated either by sattva-guṇa, by rajo-guṇa or by tamo-guṇa. Even if one becomes a qualified brāhmaṇa in the mode of goodness ( sattva-guṇa ), he is still materially contaminated. One must come to the platform of śuddha-sattva, transcending the sattva-guṇa. Then one is vidhuta-triliṅga, cleansed of the contamination caused by the three modes of material nature. This is possible by the mercy of Kṛṣṇa. As stated in Śrīmad-Bhāgavatam (1.2.17) :
FAQs
It is the supreme destination attained through pure devotion to Vāsudeva—liberation that is not merely impersonal release, but realized refuge and service in the spotless Supreme.
‘Triliṅga’ refers to the three material modes (sattva, rajas, tamas) and the identities shaped by them; by self-realization one casts off these coverings and becomes fit for pure devotion.
Reduce material attachments, cultivate steady inner practice (hearing, chanting, remembrance), and aim for direct realization that your ultimate shelter is Vāsudeva—not temporary identities or social associations.