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Shloka 19

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

ह्रस्वदीर्घप्लुतादीनां गुह्यानां श्रवणादपि स्पर्शस्याधिगमो यस् तु वेदना तूपपादिता

hrasvadīrghaplutādīnāṃ guhyānāṃ śravaṇādapi sparśasyādhigamo yas tu vedanā tūpapāditā

Лишь услышав тайные различия звука — краткий, долгий и протяжённый (плута) — возникает даже познание осязания; так утверждается процесс чувственного восприятия (ведана). Здесь показано, что пашу, связанная душа, движется под узами (паша) танматр, пока не обратится к Владыке (Пати), Шиве, превосходящему их.

ह्रस्व (hrasva)short (vowel/sound)
ह्रस्व (hrasva):
दीर्घ (dīrgha)long
दीर्घ (dīrgha):
प्लुत (pluta)prolated/extended
प्लुत (pluta):
आदीनाम् (ādīnām)and the like
आदीनाम् (ādīnām):
गुह्यानाम् (guhyānām)of the secret/subtle (principles)
गुह्यानाम् (guhyānām):
श्रवणात् (śravaṇāt)from hearing
श्रवणात् (śravaṇāt):
अपि (api)even/also
अपि (api):
स्पर्शस्य (sparśasya)of touch
स्पर्शस्य (sparśasya):
अधिगमः (adhigamaḥ)cognition/attainment
अधिगमः (adhigamaḥ):
यः (yaḥ)which
यः (yaḥ):
तु (tu)indeed
तु (tu):
वेदना (vedanā)sensation/experience/cognition
वेदना (vedanā):
तु (tu)and indeed
तु (tu):
उपपादिता (upapāditā)demonstrated/established.
उपपादिता (upapāditā):

Suta Goswami (narrating to the sages at Naimisharanya)

S
Shiva

FAQs

It frames sense-experience as subtle, conditioned cognition—supporting Linga worship as a discipline that turns the paśu away from tanmātric bondage (pāśa) toward Śiva (pati), the transcendent ground beyond the senses.

By showing that sensory knowledge arises through subtle differentiations, it implies Śiva-tattva as that which is not produced by such differentiations—Śiva is the independent Pati, while the paśu’s knowing is mediated and bound.

A yogic insight central to Pāśupata practice: observe the arising of sensation from subtle causes (sound leading to touch-cognition) to cultivate dispassion (vairāgya) and redirect awareness to the Linga as the sign of the beyond-sense Reality.