Shloka 11

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

Devanagari script

ईषणारागदोषेण सर्गो ज्ञानेन सुव्रताः तद्वशादेव सर्वेषां धर्माधर्मौ न संशयः

Transliteration

īṣaṇārāgadoṣeṇa sargo jñānena suvratāḥ tadvaśādeva sarveṣāṃ dharmādharmau na saṃśayaḥ

Translation

ഹേ സുവ്രതന്മാരേ, ഇഷണയും രാഗവും എന്ന ദോഷത്താൽ സൃഷ്ടി പ്രവഹിക്കുന്നു, അത് ജ്ഞാനത്തിൽ അധിഷ്ഠിതമായിരുന്നാലും. അതിന്റെ വശത്താൽ തന്നെ സർവ്വജീവികളിൽ ധർമ്മവും അധർമ്മവും ഉദ്ഭവിക്കുന്നു—സംശയമില്ല।

Word by Word

• īṣaṇā: craving, desire (icchā)

• rāga: attachment, passion

• doṣeṇa: due to the defect/cause

• sargaḥ: creation, emanation

• jñānena: through/with knowledge

• suvratāḥ: O virtuous ones, O steadfast-vowed (address)

• tad-vaśāt eva: solely due to its domination/influence

• sarveṣām: of all (beings)

• dharma-adharmau: righteousness and unrighteousness

• na saṃśayaḥ: no doubt.

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 identifies desire (īṣaṇā) and attachment (rāga) as the inner causes that generate dharma/adharma and thus bondage (pāśa). Linga worship is positioned as a Shaiva discipline that purifies these impulses and turns the pashu (soul) toward Pati (Shiva).

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

By implication, Shiva-tattva is the liberating ground of jñāna that is unstained by rāga and īṣaṇā. The verse contrasts knowledge as a principle with the defective pull of craving that drives worldly creation, pointing to Shiva as the transcendent source of pure awareness beyond moral dualities that bind the soul.

What ritualistic or Yogic practice is highlighted here?

The practical takeaway aligns with Pashupata Yoga: restraining craving and attachment through jñāna, vairāgya, mantra-japa, and focused contemplation on the Linga as the sign of Pati, thereby weakening pāśa that manifests as dharma/adharma-driven karma.