Shloka 15

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

वार्त्ता तृतीया विप्रेन्द्रास् तुरीया चेह दर्शना आस्वादा पञ्चमी प्रोक्ता वेदना षष्ठिका स्मृता

Transliteration

vārttā tṛtīyā viprendrās turīyā ceha darśanā āsvādā pañcamī proktā vedanā ṣaṣṭhikā smṛtā

Translation

Wahai para brahmana utama, siddhi ketiga disebut vārttā—terungkapnya ujaran. Yang keempat di sini adalah darśana (melihat); yang kelima adalah āsvāda (mengecap); dan yang keenam diingat sebagai vedanā (rasa/kepekaan).

Word by Word

• वार्त्ता: articulated speech, expressed utterance

• तृतीया: the third

• विप्रेन्द्रास्: O foremost among Brahmins

• तुरीया: the fourth

• च: and

• इह: here (in this teaching)

• दर्शना: seeing/vision

• आस्वादा: tasting/savoring

• पञ्चमी: the fifth

• प्रोक्ता: declared/said

• वेदना: sensation, feeling, experience of pain/pleasure

• षष्ठिका: the sixth

• स्मृता: remembered/traditionally known

Speaker

Suta Goswami (narrating the teaching within the Purva-Bhaga context)

FAQs

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

It identifies speech and sensory functions as operative powers of the pashu; in Linga worship these are offered back to Pati (Shiva) through restraint, mantra, and inwardness so the mind becomes fit for Śiva-darśana.

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

By listing seeing, tasting, and sensation as conditioned functions, it implies Shiva-tattva as the transcendent Pati—beyond sensory fluctuation—while the bound soul experiences the world through these limited modalities.

What ritualistic or Yogic practice is highlighted here?

Indriya-nigraha (sense-restraint) and disciplined speech—key supports for Pāśupata Yoga and for mantra-japa in Linga-pūjā, where vāk and the senses are purified and redirected toward Mahādeva.