Shloka 112
ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)
शरीरे सति वै क्लेशः सो ऽविद्यां संत्यजेद्बुधः अविद्यां विद्यया हित्वा स्थितस्यैव च योगिनः
śarīre sati vai kleśaḥ so 'vidyāṃ saṃtyajedbudhaḥ avidyāṃ vidyayā hitvā sthitasyaiva ca yoginaḥ
शरीरे सति वै क्लेशः सोऽविद्यां संत्यजेद्बुधः। अविद्यां विद्यया हित्वा स्थितस्यैव च योगिनः॥
Suta Goswami (narrating the teaching tradition to the sages of Naimisharanya)
FAQs
It shifts Linga-worship from mere outer ritual to inner transformation: the devotee (pashu) approaches Pati (Shiva) by removing pasha—here identified as avidyā—through vidyā, making worship a means to moksha.
By implication, Shiva-tattva is the stable ground in which the yogin becomes ‘established’ once ignorance is removed; Shiva as Pati is the liberating principle beyond bodily kleśa and the source of true vidyā.
A knowledge-centered yogic discipline aligned with Pashupata orientation: cultivating vidyā (right insight) to destroy avidyā, thereby loosening bondage while living in the body.