Shloka 5

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

Devanagari script

ज्ञानेनैव भवेन्मुक्तिः प्रसादो ज्ञानसिद्धये उभाभ्यां मुच्यते योगी तत्रानन्दमयो भवेत्

Transliteration

jñānenaiva bhavenmuktiḥ prasādo jñānasiddhaye ubhābhyāṃ mucyate yogī tatrānandamayo bhavet

Translation

解脱はただ智によって生ずる。されど神聖なる恩寵（プラサーダ）が智を成就へと導く。両者（智と恩寵）を具えたヨーギーは束縛より解き放たれ、その境地においてアーナンダの歓喜に満たされる。

Word by Word

• ज्ञानेन (jñānena): by knowledge

• एव (eva): alone/indeed

• भवेत् (bhavet): arises/comes to be

• मुक्तिः (muktiḥ): liberation

• प्रसादः (prasādaḥ): grace, clear favor (of Pati—Śiva)

• ज्ञानसिद्धये (jñāna-siddhaye): for the perfection/consummation of knowledge

• उभाभ्याम् (ubhābhyām): by both (knowledge and grace)

• मुच्यते (mucyate): is liberated/released

• योगी (yogī): the yogin (Pāśupata practitioner)

• तत्र (tatra): there/in that state (of release)

• आनन्दमयः (ānanda-mayaḥ): made of bliss, pervaded by bliss

• भवेत् (bhavet): becomes.

Speaker

Suta Goswami (narrating Shiva-centric doctrine within the Linga Purana framework)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-oriented sadhana as culminating in jñāna (true recognition of Pati, Śiva) perfected by prasāda; worship becomes the channel through which grace ripens knowledge into moksha.

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

Śiva is implied as Pati, the giver of prasāda that perfects liberating knowledge; when pasha (bondage) falls away, the pashu abides in ānanda—reflecting Śiva’s bliss-nature as the realized state.

What ritualistic or Yogic practice is highlighted here?

A Pāśupata-style synthesis is indicated: disciplined yoga leading to jñāna, together with devotion that invokes Śiva’s prasāda—both required for the yogin’s release from pasha.