Shloka 8

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

Devanagari script

किमनेन द्विजश्रेष्ठा विषं वक्ष्ये सुदारुणम् संहरेत्तद्विषं यस्तु स समर्थो ह्यनेन किम्

Transliteration

kimanena dvijaśreṣṭhā viṣaṃ vakṣye sudāruṇam saṃharettadviṣaṃ yastu sa samartho hyanena kim

Translation

「何のためであろうか、二度生まれの最勝者たちよ。われは、まことに凄絶なる毒について語ろう。その毒を真に取り除き滅し得る者こそが有能である。彼に他の何が要ろうか。」

Word by Word

• kim: what

• anena: by/with this (means)

• dvijaśreṣṭhāḥ: O best of the twice-born (Brahmin sages)

• viṣam: poison

• vakṣye: I will declare/speak

• su-dāruṇam: exceedingly terrible

• saṃharet: would remove/destroy

• tat-viṣam: that poison

• yaḥ tu: whoever indeed

• saḥ: he

• samarthaḥ: competent, truly able

• hi: indeed

• anena kim: what (use) is there in this?

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva (Pati) as the only truly competent remover of “poison”—both literal calamity and the inner toxins of pāśa (bondage). Linga-worship is presented as taking refuge in that singular power of dissolution and protection.

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

Shiva-tattva is implied as svatantra-śakti (independent sovereignty): the one who can annihilate the root poison itself. Such competence marks Pati as beyond ordinary aids, since all supports become secondary when the source-remover is present.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata orientation: identify the “viṣa” as doṣa and bondage in the pashu, and seek its saṃhāra through Shiva-upāsanā—Linga-pūjā, mantra-japa, and inner renunciation aimed at dissolving pāśa.