Shloka 40

अध्याय 91: अरिष्ट-लक्षण, मृत्यु-संस्कार, पाशुपत-धारणा तथा ओङ्कार-उपासना

Devanagari script

प्रागुदक्प्रवणे देशे तथा युञ्जीत शास्त्रवित् कामं वितर्कं प्रीतिं च सुखदुःखे उभे तथा

Transliteration

prāgudakpravaṇe deśe tathā yuñjīta śāstravit kāmaṃ vitarkaṃ prītiṃ ca sukhaduḥkhe ubhe tathā

Translation

கிழக்கையும் நீரையும் நோக்கி சாய்ந்த இடத்தில், சாஸ்திரம் அறிந்தவன் யோகத்தை மேற்கொள்ள வேண்டும்—காமம், வித்தர்க்கம், ப்ரீதி/ஆசை, மேலும் சுகம்-துக்கம் இரண்டையும் அடக்க வேண்டும்—அப்பொழுது பாசபந்தப்பட்ட பசு பாசங்களைத் தளர்த்தி பதி சிவனை நோக்கித் திரும்பும்.

Word by Word

• प्राग् (prāg): eastward

• उदक (udaka): water

• प्रवणे (pravaṇe): on a slope/declivity

• देशे (deśe): in a place/region

• तथा (tathā): thus/likewise

• युञ्जीत (yuñjīta): should yoke/should practice (Yoga)/should apply oneself

• शास्त्रवित् (śāstravit): knower of the scriptures

• कामम् (kāmaṁ): desire

• वितर्कम् (vitarkaṁ): discursive reasoning/mental argumentation

• प्रीतिम् (prītiṁ): attachment, fondness, pleasurable liking

• च (ca): and

• सुखदुःखे (sukha-duḥkhe): happiness and sorrow

• उभे (ubhe): both

• तथा (tathā): likewise/as well

Speaker

Suta Goswami (narrating the teaching within the Linga Purana’s Pashupata-Yoga context)

Characters & Entities

• Shiva

FAQs

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

It links outer sacred setting (a pure, eastward, water-adjacent place) with inner purification—showing that Linga worship and Shaiva sadhana mature only when the paśu disciplines desire, mental agitation, and attachment, making the mind fit for Śiva (Pati).

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

Śiva-tattva is implied as the stable Pati beyond the oscillation of sukha and duḥkha; the verse teaches that by mastering the mind’s movements (kāma, vitarka, prīti) the soul turns from pāśa-bound reactivity toward Śiva’s unshaken consciousness.

What ritualistic or Yogic practice is highlighted here?

A Pāśupata-oriented yogic discipline: choosing an auspicious meditation site and practicing restraint and equanimity—curbing desire, discursive thought, attachment, and the dualities of pleasure and pain.