Srimad Bhagavatam — Navama Skandha, Shloka 25
Yayāti’s Renunciation: The Allegory of the He-Goat and She-Goat
स तत्र निर्मुक्तसमस्तसङ्ग आत्मानुभूत्या विधुतत्रिलिङ्ग: । परेऽमले ब्रह्मणि वासुदेवे लेभे गतिं भागवतीं प्रतीत: ॥ २५ ॥
sa tatra nirmukta-samasta-saṅga ātmānubhūtyā vidhuta-triliṅgaḥ pare ’male brahmaṇi vāsudeve lebhe gatiṁ bhāgavatīṁ pratītaḥ
Kerana Raja Yayāti berserah diri sepenuhnya kepada Vāsudeva, Keperibadian Tuhan Yang Maha Esa, baginda dibebaskan daripada segala kekotoran tiga guṇa. Dengan kesedaran diri, baginda meneguhkan minda pada Parabrahman yang suci, Vāsudeva, lalu akhirnya mencapai kedudukan sebagai pendamping Tuhan—gati bhāgavata.
The word vidhuta, meaning “cleansed,” is very significant. Everyone in this material world is contaminated ( kāraṇaṁ guṇa-saṅgo ’sya ). Because we are in a material condition, we are contaminated either by sattva-guṇa, by rajo-guṇa or by tamo-guṇa. Even if one becomes a qualified brāhmaṇa in the mode of goodness ( sattva-guṇa ), he is still materially contaminated. One must come to the platform of śuddha-sattva, transcending the sattva-guṇa. Then one is vidhuta-triliṅga, cleansed of the contamination caused by the three modes of material nature. This is possible by the mercy of Kṛṣṇa. As stated in Śrīmad-Bhāgavatam (1.2.17) :
FAQs
It is the supreme destination attained through pure devotion to Vāsudeva—liberation that is not merely impersonal release, but realized refuge and service in the spotless Supreme.
‘Triliṅga’ refers to the three material modes (sattva, rajas, tamas) and the identities shaped by them; by self-realization one casts off these coverings and becomes fit for pure devotion.
Reduce material attachments, cultivate steady inner practice (hearing, chanting, remembrance), and aim for direct realization that your ultimate shelter is Vāsudeva—not temporary identities or social associations.