Shloka 38

Adhyaya 8: Yogasthanas, Ashtanga Yoga, Pranayama-Siddhi, and Shiva-Dhyana leading to Samadhi

Devanagari script

संतोषस्तस्य सततम् अतीतार्थस्य चास्मृतिः चान्द्रायणादिनिपुणस् तपांसि सुशुभानि च

Transliteration

saṃtoṣastasya satatam atītārthasya cāsmṛtiḥ cāndrāyaṇādinipuṇas tapāṃsi suśubhāni ca

Translation

ສໍາລັບຜູ້ນັ້ນ ມີຄວາມພໍໃຈຢູ່ເສມອ; ແລະບໍ່ຫວນຄິດຈົ່ງຈຳອະດີດໃຫ້ເປັນທຸກ. ລາວຊໍານານໃນວຣະຕະເຊັ່ນ ຈັນດຣາຍະນະ ແລະປະຕິບັດຕະປະອັນເປັນມົງຄຸນ ງາມດ້ວຍວິໄນ ອຸທິດແດ່ປະຕິ (ພຣະສິວະ) ເພື່ອຄາຍພາຊະ (pāśa) ທີ່ຜູກພາຊູ (paśu) ໄວ້।

Word by Word

• संतोषः: contentment

• तस्य: of him

• सततम्: always

• अतीत-अर्थस्य: of matters that are past

• च: and

• अस्मृतिः: non-remembrance/non-dwelling

• चान्द्रायण-आदि: Cāndrāyaṇa and other vows

• निपुणः: skilled/proficient

• तपांसि: austerities/penances

• सुशुभानि: auspicious, splendid, beautiful

• च: and

Speaker

Suta Goswami (narrating the Purana’s teaching to the sages; internal context describing the Shaiva practitioner)

Characters & Entities

• Shiva

FAQs

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

It lists inner and outer qualifications of a true Śiva-upāsaka—contentment, non-attachment to the past, and disciplined vratas—showing that Linga-pūjā is fulfilled by purity of conduct as much as by ritual.

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

By implying Śiva as Pati, the liberating Lord: when the paśu cultivates saṃtoṣa, detachment, and tapas, pāśa (bondage) is weakened and the soul becomes fit for Śiva’s grace.

What ritualistic or Yogic practice is highlighted here?

The Cāndrāyaṇa vrata (a lunar-based expiatory/disciplinary observance) and related tapasyā, aligned with Shaiva self-purification that supports Pāśupata-oriented restraint and steadiness.