Shloka 2

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

अश्रद्धादर्शनं भ्रान्तिर् दुःखं च त्रिविधं ततः दौर्मनस्यमयोग्येषु विषयेषु च योग्यता

Transliteration

aśraddhādarśanaṃ bhrāntir duḥkhaṃ ca trividhaṃ tataḥ daurmanasyamayogyeṣu viṣayeṣu ca yogyatā

Translation

ఆ (అంతఃపతనం) వలన మూడు విధాల దుఃఖాలు పుడతాయి—శ్రద్ధ క్షయం, సమ్యగ్దర్శనంలో భ్రంశం, మరియు భ్రాంతి; ఆపై నిరుత్సాహం వస్తుంది, అర్హతలేని విషయాల పట్ల కూడా తప్పుడు ‘యోగ్యత’ భావం కలుగుతుంది.

Word by Word

• aśraddhā-darśanam: loss of faith in true seeing/right doctrine

• bhrāntiḥ: delusion, error of cognition

• duḥkham: suffering, pain

• trividham: threefold

• tataḥ: from that/thereafter

• daurmanasyam: depression, dejection, mental gloom

• ayogyeṣu: in what is unfit/unworthy

• viṣayeṣu: objects of the senses, worldly enjoyments

• ca: and

• yogyatā: imagined suitability/appropriateness, false competence

Speaker

Suta Goswami (narrating the teaching to the sages of Naimisharanya, summarizing the rise of pasha through inner error)

FAQs

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

It identifies the inner markers of pasha (bondage)—aśraddhā, bhrānti, and duḥkha—showing why Linga-puja must be paired with right vision and dispassion so the pashu turns from unworthy viṣayas toward Pati (Shiva).

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

By contrast: Shiva-tattva is the ground of clear seeing and freedom, while the pashu’s aśraddhā and bhrānti obscure that reality; turning to Shiva restores right cognition and loosens pasha.

What ritualistic or Yogic practice is highlighted here?

A diagnostic foundation for Pashupata Yoga: restraining viṣaya-impulses, cultivating śraddhā and viveka, and using Shiva-upasana (including Linga worship) to remove delusion and mental dejection.