Shloka 107

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

Devanagari script

जीवन्मुक्तो यतस् तस्माद् ब्रह्मवित् परमार्थतः ज्ञानाभ्यासरतो नित्यं ज्ञानतत्त्वार्थवित् स्वयम्

Transliteration

jīvanmukto yatas tasmād brahmavit paramārthataḥ jñānābhyāsarato nityaṃ jñānatattvārthavit svayam

Translation

അതുകൊണ്ട് അവൻ ശരീരത്തിൽ ജീവിച്ചിരിക്കുമ്പോഴേ തന്നെ മുക്തൻ; പരമാർത്ഥത്തിൽ അവൻ ബ്രഹ്മവിദ്. അവൻ നിത്യമായി ജ്ഞാനാഭ്യാസത്തിൽ രതനായി, ജ്ഞാനതത്ത്വങ്ങളുടെ യഥാർത്ഥ അർത്ഥം സ്വയം അറിയുന്നവൻ.

Word by Word

• jīvanmuktaḥ: liberated while living

• yataḥ: because/since

• tasmāt: therefore

• brahma-vit: knower of Brahman (the Absolute)

• paramārthataḥ: in the highest/ultimate sense

• jñāna-abhyāsa-rataḥ: engaged in the sustained practice of knowledge

• nityam: always/constantly

• jñāna-tattva-artha-vit: knower of the true purport of the principles of knowledge

• svayam: himself/directly (personally realized)

Speaker

Suta Goswami (narrating the teaching within the Linga Purana’s discourse on jñāna and liberation)

FAQs

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

It frames Linga-upāsanā as culminating in direct realization (jñāna) that breaks pāśa (bondage), leading to jīvanmukti—so outer worship is fulfilled by inner knowing of the Supreme (Pati).

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

By emphasizing paramārtha and brahma-vit, it points to the Supreme Reality as knowable through direct realization; in Shaiva reading, that ultimate Brahman is Pati—Śiva—known when the pashu’s ignorance and bonds are removed.

What ritualistic or Yogic practice is highlighted here?

Jñāna-abhyāsa (continuous disciplined practice of liberating knowledge), aligning with Pāśupata-oriented inner sādhanā where insight and steady contemplation mature into living liberation.