Shloka 5

प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा

Devanagari script

प्रसादाज्जायते ज्ञानं ज्ञानाद्योगः प्रवर्तते योगेन जायते मुक्तिः प्रसादादखिलं ततः

Transliteration

prasādājjāyate jñānaṃ jñānādyogaḥ pravartate yogena jāyate muktiḥ prasādādakhilaṃ tataḥ

Translation

De la grâce (prasāda) de Śiva naît la vraie connaissance; de la connaissance, le Yoga se met en mouvement. Par le Yoga naît la délivrance; ainsi, en définitive, tout procède de la grâce seule.

Word by Word

• प्रसादात् (prasādāt): from grace/favor (of Pati, Śiva)

• जायते (jāyate): is born/arises

• ज्ञानम् (jñānam): true knowledge, right insight (tattva-jñāna)

• ज्ञानात् (jñānāt): from knowledge

• योगः (yogaḥ): yoga, disciplined union (Pāśupata-oriented sādhana)

• प्रवर्तते (pravartate): begins, proceeds, is activated

• योगेन (yogena): by/through yoga

• मुक्तिः (muktiḥ): liberation (release of the paśu from pāśa)

• अखिलम् (akhilam): all, the entire (spiritual attainment sequence)

• ततः (tataḥ): therefore/thereupon

Speaker

Suta Goswami (narrating to the sages of Naimisharanya, conveying Shaiva doctrine)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-puja as a grace-centered path: worship invites Śiva’s prasāda, which ripens into tattva-jñāna, matures as disciplined yoga, and culminates in mokṣa—so ritual is not mere form but a conduit of divine favor.

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

Śiva is implied as Pati—the sovereign source of prasāda—without which the paśu cannot gain liberating knowledge or yogic transformation; liberation is presented as dependent on His initiating grace rather than egoic effort alone.

What ritualistic or Yogic practice is highlighted here?

It highlights a Pāśupata-style progression: devotion and worship leading to prasāda, then jñāna (right understanding), then yoga (steady sādhana), culminating in mokṣa (release from pāśa/bondage).