Shloka 56

प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा

Devanagari script

तेन प्रणीतो रुद्रेण पशूनां पतिना द्विजाः योगः पाशुपतो ज्ञेयः परावरविभूतये

Transliteration

tena praṇīto rudreṇa paśūnāṃ patinā dvijāḥ yogaḥ pāśupato jñeyaḥ parāvaravibhūtaye

Translation

โอทวิชะทั้งหลาย จงรู้ว่า ‘ปาศุปตโยคะ’ ที่พระรุทระผู้เป็นปติแห่งปศุ (ดวงวิญญาณผู้ถูกผูกพัน) ทรงประกาศนั้น พึงเข้าใจเพื่อบรรลุวิภูติทั้งสูงและต่ำ

Word by Word

• तेन: by him/thereby (in this manner)

• प्रणीतः: taught, propounded

• रुद्रेण: by Rudra (Śiva)

• पशूनाम्: of the paśus (bound souls/creatures)

• पतिना: by the Lord/master (Pati)

• द्विजाः: O twice-born (brāhmaṇas)

• योगः: the yogic discipline/path

• पाशुपतः: Pāśupata (Śiva’s liberating system)

• ज्ञेयः: should be known/understood

• परावर-विभूतये: for (the attainment of) higher (para) and lower (avara) siddhis/powers

• विभूति: power, lordly attainment

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rudra
• Shiva
• Pashu
• Pati
• Pashupata Yoga

FAQs

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

It frames Śiva as Paśupati—the Lord of bound souls—and presents Pāśupata Yoga as Śiva’s own revealed means for gaining Śaiva power and moving toward liberation, which is the inner aim behind Linga-centered worship.

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

Śiva is identified as Pati, the sovereign controller and liberator of the paśu (the soul bound by pāśa). This implies Shiva-tattva as supreme lordship that governs both transcendent (para) and immanent (avara) domains.

What ritualistic or Yogic practice is highlighted here?

Pāśupata Yoga is highlighted—the Śaiva discipline taught by Rudra for attaining siddhi (vibhūti) and ultimately mastering the higher and lower states, aligning the paśu toward freedom from pāśa.