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Shloka 145

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

ज्ञानवैराग्ययुक्तस्य योगसिद्धिर्द्विजोत्तमाः योगसिद्ध्या विमुक्तिः स्यात् सत्त्वनिष्ठस्य नान्यथा

jñānavairāgyayuktasya yogasiddhirdvijottamāḥ yogasiddhyā vimuktiḥ syāt sattvaniṣṭhasya nānyathā

おお最勝の再生者よ、真の智慧と離欲を具えた者には、ヨーガの成就(yoga-siddhi)が生起する。その成就によって解脱(mukti)が得られる—サットヴァに堅く安住する者にのみ、他にはない。

ज्ञान (jñāna)spiritual knowledge
ज्ञान (jñāna):
वैराग्य (vairāgya)dispassion/detachment
वैराग्य (vairāgya):
युक्तस्य (yuktasya)of one who is endowed/connected with
युक्तस्य (yuktasya):
योगसिद्धिः (yogasiddhiḥ)perfection/attainment in yoga
योगसिद्धिः (yogasiddhiḥ):
द्विजोत्तमाः (dvijottamāḥ)O best among the twice-born (Brahmin sages)
द्विजोत्तमाः (dvijottamāḥ):
योगसिद्ध्या (yogasiddhyā)by/through yogic perfection
योगसिद्ध्या (yogasiddhyā):
विमुक्तिः (vimuktiḥ)liberation, release from bondage (pāśa)
विमुक्तिः (vimuktiḥ):
स्यात् (syāt)arises/occurs
स्यात् (syāt):
सत्त्वनिष्ठस्य (sattvaniṣṭhasya)of one established in sattva (purity, clarity)
सत्त्वनिष्ठस्य (sattvaniṣṭhasya):
न (na)not
न (na):
अन्यथा (anyathā)otherwise.
अन्यथा (anyathā):

Suta Goswami (narrating the teaching to the sages of Naimisharanya)

S
Shiva

FAQs

It frames Linga worship as incomplete without inner discipline: knowledge (jñāna), detachment (vairāgya), and sattvic steadiness that mature into yoga-siddhi, culminating in release from pāśa (bondage) under Pati (Shiva).

Shiva is implied as Pati—the liberating Lord—because liberation (vimukti) is presented as a definite fruit when the pashu (soul) becomes sattva-established and perfected in yoga, indicating grace-bearing liberation aligned with Shaiva Siddhanta.

It highlights the Pashupata-oriented synthesis of jñāna and vairāgya leading to yoga-siddhi; ritually, it implies that puja should be supported by sattvic conduct, meditation, and disciplined yogic practice rather than mere external observance.