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Shloka 36

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

स स्वेच्छया शिवः साक्षाद् देव्या सार्धं स्थितः प्रभुः संतारणार्थं च शिवः सदसद्व्यक्तिवर्जितः

sa svecchayā śivaḥ sākṣād devyā sārdhaṃ sthitaḥ prabhuḥ saṃtāraṇārthaṃ ca śivaḥ sadasadvyaktivarjitaḥ

తన స్వేచ్ఛచేత సాక్షాత్ ప్రభువు శివుడు దేవితో కలిసి ప్రత్యక్షంగా నిలిచాడు. జీవులను బంధనాల నుండి తరింపజేయుటకై శివుడు సత్-అసత్, వ్యక్త-అవ్యక్త అనే వర్గాలకు అతీతంగా స్థితుడై ఉంటాడు.

स (saḥ)he
स (saḥ):
स्वेच्छया (svecchayā)by his own will, freely
स्वेच्छया (svecchayā):
शिवः (śivaḥ)Shiva
शिवः (śivaḥ):
साक्षात् (sākṣāt)directly, in person, manifestly
साक्षात् (sākṣāt):
देव्या (devyā)with the Goddess
देव्या (devyā):
सार्धं (sārdhaṃ)together
सार्धं (sārdhaṃ):
स्थितः (sthitaḥ)stood, remained present
स्थितः (sthitaḥ):
प्रभुः (prabhuḥ)the Lord, sovereign
प्रभुः (prabhuḥ):
संतारणार्थम् (saṃtāraṇārtham)for the purpose of deliverance, to ferry across
संतारणार्थम् (saṃtāraṇārtham):
च (ca)and
च (ca):
शिवः (śivaḥ)Shiva
शिवः (śivaḥ):
सत्-असत् (sat-asat)being and non-being
सत्-असत् (sat-asat):
व्यक्तिः (vyakti)manifestation, particularization
व्यक्तिः (vyakti):
वर्जितः (varjitaḥ)devoid of, transcending
वर्जितः (varjitaḥ):

Suta Goswami (narrating to the sages of Naimisharanya)

S
Shiva
D
Devi (Shakti/Parvati)

FAQs

It frames Shiva’s manifest presence (sākṣāt) with Shakti as an act of grace for saṃtāraṇa—deliverance—supporting the idea that the Linga is a worshipful, accessible form of the transcendent Pati who liberates the pashu from pasha.

Shiva is simultaneously present and yet beyond conceptual extremes—neither confined to sat/asat nor to vyakta/avyakta—indicating a supreme reality that can appear by will while remaining ontologically transcendent.

The verse points to grace-centered liberation: worship and contemplation of Shiva as Pati (often via Linga-puja with awareness of Shiva-Shakti) as the inner support for Pashupata-oriented sadhana aimed at crossing bondage.