Shloka 19

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

ख्यातिः प्रत्युपभोगश् च यस्मात्संवर्तते ततः भोगस्य ज्ञाननिष्ठत्वात् तेन ख्यातिरिति स्मृतः

Transliteration

khyātiḥ pratyupabhogaś ca yasmātsaṃvartate tataḥ bhogasya jñānaniṣṭhatvāt tena khyātiriti smṛtaḥ

Translation

Yang daripadanya terbit “khyāti” (pengetahuan yang terserlah) dan “pratyupabhoga” (pengalaman semula yang serta-merta) itulah sebabnya diingati sebagai Khyāti; kerana kenikmatan/pengalaman (bhoga) berakar pada pengetahuan (jñāna) dan bersandar padanya sebagai asas.

Word by Word

• ख्यातिः (khyātiḥ): manifest cognition, clear apprehension

• प्रत्युपभोगः (pratyupabhogaḥ): immediate re-enjoyment, re-experience, direct relishing

• च (ca): and

• यस्मात् (yasmāt): from which

• संवर्तते (saṃvartate): arises, proceeds, comes to be

• ततः (tataḥ): therefore, from that

• भोगस्य (bhogasya): of experience/enjoyment

• ज्ञाननिष्ठत्वात् (jñānaniṣṭhatvāt): because it is established in/grounded upon knowledge

• तेन (tena): therefore, by that

• ख्यातिः (khyātiḥ): ‘khyāti’ (so called)

• इति (iti): thus

• स्मृतः (smṛtaḥ): is remembered/declared in tradition.

Speaker

Suta Goswami (narrating the doctrinal teaching within the Purva-Bhaga discourse)

Characters & Entities

• Shiva

FAQs

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

It grounds all experience (bhoga) in jñāna, implying that true Linga-upāsanā is not mere ritual pleasure but a knowledge-rooted approach that turns the worshipper (paśu) toward Shiva (Pati) through clarified cognition (khyāti).

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

By emphasizing that cognition and experience arise from a foundational principle, it aligns with Shiva-tattva as the supreme ground of awareness—Pati as the luminous basis in which knowing and experiencing become possible, while paśu’s bhoga is conditioned by knowledge.

What ritualistic or Yogic practice is highlighted here?

It highlights jñāna-niṣṭhā (steadfast establishment in knowledge) as the inner limb of Pāśupata-oriented practice—refining cognition so that experience is transformed from bondage (pāśa) into a means of discerning Pati.