Shloka 150

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

Devanagari script

ऋणत्रयविनिर्मुक्तः पूर्वजन्मनि पुण्यभाक् जरायुक्तो द्विजो भूत्वा श्रद्धया च गुरोः क्रमात्

Transliteration

ṛṇatrayavinirmuktaḥ pūrvajanmani puṇyabhāk jarāyukto dvijo bhūtvā śraddhayā ca guroḥ kramāt

Translation

Terbebas dari tiga utang (ṛṇa-traya), berbekal kebajikan dari kelahiran lampau, dan setelah menjadi dwija yang matang, ia dengan śraddhā menapaki tata-disiplin berurutan sebagaimana ditetapkan oleh Guru.

Word by Word

• ṛṇa-traya: the three debts (to sages, gods, and ancestors)

• vinirmuktaḥ: fully freed

• pūrva-janmani: in a previous birth

• puṇya-bhāk: a sharer of merit, meritorious

• jarā-yuktaḥ: endowed with maturity/advanced in age (fit through ripeness of life)

• dvijaḥ: twice-born (initiated)

• bhūtvā: having become

• śraddhayā: with faith

• ca: and

• guroḥ: of the guru

• kramāt: according to the proper sequence/discipline

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Guru

FAQs

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

It defines adhikāra (eligibility): one who has cleared ṛṇa-traya and approaches with śraddhā should follow the guru’s prescribed sequence, making Linga-pūjā a disciplined, lineage-based practice rather than mere impulse.

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

By stressing guru-krama and inner readiness, the verse implies Shiva as Pati (the Lord) is approached through right knowledge and regulated practice that loosens pāśa (bondage) for the paśu (soul).

What ritualistic or Yogic practice is highlighted here?

Guru-ordained krama (step-by-step discipline) tied to Pāśupata-oriented sādhanā—entering worship and yogic observance only after dharmic obligations (ṛṇa-traya) are fulfilled.