Shloka 10

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

Devanagari script

संसारो द्विविधः प्रोक्तः स्वाधिकारानुरूपतः पुंसां संमूढचित्तानाम् असंक्षीणः सुदारुणः

Transliteration

saṃsāro dvividhaḥ proktaḥ svādhikārānurūpataḥ puṃsāṃ saṃmūḍhacittānām asaṃkṣīṇaḥ sudāruṇaḥ

Translation

Saṃsāra dinyatakan ada dua macam, sesuai kelayakan rohani (adhikāra) masing-masing. Bagi mereka yang batinnya sepenuhnya tersesat oleh delusi, putaran dunia ini tak kunjung habis—keras dan tak berbelas kasihan.

Word by Word

• संसारः: transmigratory existence (saṃsāra)

• द्विविधः: twofold

• प्रोक्तः: is taught/declared

• स्वाधिकारानुरूपतः: according to one’s own eligibility and capacity (svādhikāra)

• पुंसाम्: of persons/souls

• संमूढचित्तानाम्: of those with thoroughly deluded minds

• असंक्षीणः: not diminished, not worn away

• सुदारुणः: exceedingly harsh, terrible

Speaker

Suta Goswami (narrating the teaching of the Linga Purana to the sages at Naimisharanya)

FAQs

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

It frames Linga worship as an adhikāra-based path: when the paśu approaches Pati (Shiva) according to capacity, bondage loosens; without right understanding, saṃsāra remains severe and unending.

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

By implication, Shiva-tattva is the liberating principle (Pati) beyond the twofold saṃsāra; only the deluded mind experiences saṃsāra as “unexhausted,” pointing to Shiva as the transcendent ground of release.

What ritualistic or Yogic practice is highlighted here?

Adhikāra-suitable sādhanā is emphasized—especially Pāśupata-oriented discipline (right view, devotion, and regulated practice) to remove moha (delusion) that keeps the paśu bound.