Shloka 56

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

प्रसन्ने विमला मुक्तिर् वैराग्येण परेण वै अथवानुग्रहार्थं च लीलार्थं वा तदा मुनिः

Transliteration

prasanne vimalā muktir vairāgyeṇa pareṇa vai athavānugrahārthaṃ ca līlārthaṃ vā tadā muniḥ

Translation

Ketika Tuhan sebagai Pati berkenan, maka moksha menjadi suci tanpa noda—melalui vairagya tertinggi. Atau, wahai resi, itu terjadi demi anugraha ilahi dan juga sebagai lila, kebebasan bermain Sang Tuhan.

Word by Word

• prasanne: when (He) is pleased

• vimalā: stainless, pure

• muktiḥ: liberation

• vairāgyeṇa: through dispassion/detachment

• pareṇa: supreme, highest

• vai: indeed

• athavā: or else

• anugraha-artham: for the purpose of grace/favor

• ca: and

• līlā-artham: for the purpose of play, divine sport

• vā: or

• tadā: then

• muniḥ: O sage / the sage (addressed)

Speaker

Suta Goswami (narrating the doctrine to the sages of Naimisharanya, with the verse framed as an address to a muni)

Characters & Entities

• Shiva

FAQs

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

It grounds Linga-worship in Shaiva Siddhanta logic: liberation for the pashu (soul) becomes possible when Pati (Shiva) is pleased—worship is not merely ritual, but a means to invoke anugraha that dissolves pasha (bondage).

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

Shiva is presented as the sovereign bestower of stainless mukti: liberation is linked to His prasāda (pleasure) and anugraha, and even manifests according to His līlā—showing His absolute freedom and lordship over bondage and release.

What ritualistic or Yogic practice is highlighted here?

The verse highlights para-vairāgya (supreme dispassion) as the inner discipline aligned with Pashupata-oriented liberation, with the implicit ritual axis being devotion and worship that pleases Shiva and draws His grace.