Shloka 46

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

संसारदर्शनं चैव मानसं गुणलक्षणम् छेदनं ताडनं बन्धं संसारपरिवर्तनम्

Transliteration

saṃsāradarśanaṃ caiva mānasaṃ guṇalakṣaṇam chedanaṃ tāḍanaṃ bandhaṃ saṃsāraparivartanam

Translation

ഇതുതന്നെ സംസാരദർശനം—ഗുണലക്ഷണങ്ങളാൽ അടയാളപ്പെട്ട മാനസാവസ്ഥ—‘ഛേദനം’, ‘താഡനം’, ‘ബന്ധനം’ എന്ന രൂപത്തിൽ പ്രത്യക്ഷപ്പെട്ടു ജീവനെ വീണ്ടും വീണ്ടും സംസാരചക്രത്തിൽ തിരിക്കുന്നു।

Word by Word

• संसार-दर्शनम्: perception/vision of transmigratory existence

• च एव: and indeed

• मानसम्: mental, of the mind

• गुण-लक्षणम्: characterized by the guṇas (sattva-rajas-tamas)

• छेदनम्: cutting, severing (affliction)

• ताडनम्: striking, beating (torment)

• बन्धम्: bondage, binding (pāśa)

• संसार-परिवर्तनम्: rotation/recurrence/turning in saṃsāra (cycle of births)

Speaker

Suta Goswami (narrating to the sages at Naimisharanya; contextual attribution for Purva-Bhaga discourse)

FAQs

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

It frames saṃsāra as a guṇa-driven mental bondage (pāśa); Linga worship is undertaken to turn the pashu (soul) away from these afflictive cycles and toward Pati (Shiva), the liberator.

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

By implication, Shiva-tattva stands beyond the guṇas and beyond bondage; what is described here belongs to the bound condition of the pashu, not to Pati, who is untouched by ‘cutting, beating, and binding’.

What ritualistic or Yogic practice is highlighted here?

The verse points to inner diagnosis: recognizing guṇa-marked mental states as pāśa. In Pāśupata-oriented practice this supports vairāgya and disciplined worship/meditation on the Linga to transcend saṃsāra’s recurring ‘turning’.