Shloka 21

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

वार्त्ता च दिव्यगन्धानां तन्मात्रा बुद्धिसंविदा विन्दन्ते योगिनस्तस्माद् आब्रह्मभुवनं द्विजाः

Transliteration

vārttā ca divyagandhānāṃ tanmātrā buddhisaṃvidā vindante yoginastasmād ābrahmabhuvanaṃ dvijāḥ

Translation

Bahkan khabar yang amat halus tentang keharuman ilahi—yakni tanmātra—para yogin menangkapnya melalui kesedaran buddhi yang terjaga. Oleh itu, wahai yang dua kali lahir, mereka mampu melihat serta menjelajah alam-alam hingga ke loka Brahmā.

Word by Word

• वार्त्ता: subtle account/indication

• च: and

• दिव्यगन्धानाम्: of divine fragrances (subtle scents)

• तन्मात्राः: the subtle elements (tanmātras)

• बुद्धिसंविदा: by the cognitive awareness of buddhi (discriminative intellect)

• विन्दन्ते: they find/realize/apprehend

• योगिनः: yogins

• तस्मात्: therefore/from that

• आब्रह्मभुवनम्: up to Brahmā’s world (Brahmaloka)

• द्विजाः: O twice-born (brāhmaṇas, etc.)

Speaker

Suta Goswami

Characters & Entities

• Brahma

FAQs

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

It frames Linga-oriented Shaiva practice as leading beyond gross ritual into subtle realization: the purified buddhi can apprehend tanmātras, supporting inner worship (mānasa-pūjā) where the Pati (Śiva) is approached through refined consciousness.

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

By implying that higher worlds and subtler realities are reached through awakened cognition, it points to Śiva-tattva as transcending gross sense-objects; the yogin’s buddhi becomes fit to approach the Pati beyond pasha-bound perception, moving toward Śiva’s suprasensory domain.

What ritualistic or Yogic practice is highlighted here?

It highlights yogic interiorization—buddhi-saṃvid (discriminative, awakened awareness) used to perceive tanmātras—an implicit mark of Pāśupata-style discipline where sense-data are refined and transcended rather than merely indulged or suppressed.