Shloka 109

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

अन्यत्र रमते मूढः सो ऽज्ञानी नात्र संशयः संसारहेतुरज्ञानं संसारस्तनुसंग्रहः

Transliteration

anyatra ramate mūḍhaḥ so 'jñānī nātra saṃśayaḥ saṃsāraheturajñānaṃ saṃsārastanusaṃgrahaḥ

Translation

Ang nalilinlang na mangmang ay nalulugod sa iba (maliban kay Śiva); siya’y tunay na walang wastong kaalaman—walang alinlangan dito. Ang avidyā (kamangmangan) ang sanhi ng saṃsāra, at ang saṃsāra ay ang kaluluwang kumakapit at nagtitipon ng pagkakatawang-tao (sunod-sunod na katawan).

Word by Word

• anyatra: elsewhere/other than the Highest (Śiva)

• ramate: takes delight, revels

• mūḍhaḥ: deluded, bewildered

• saḥ: he

• ajñānī: one without true knowledge

• na atra saṃśayaḥ: there is no doubt here

• saṃsāra-hetuḥ: cause of transmigratory existence

• ajñānam: ignorance (avidyā)

• saṃsāraḥ: cycle of birth and death

• tanu-saṃgrahaḥ: gathering/appropriating bodies, clinging to embodiment

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It frames Linga-worship as a turning away from “anyatra” (external, non-Śiva-centered attachments) toward the Pati (Śiva), since avidyā-driven attachment is identified as the root of saṃsāra.

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

By implication, Śiva-tattva is the true locus of liberating knowledge: delighting in what is ‘other’ signals separation from Śiva-knowledge, while orientation to Śiva is the remedy for avidyā and bondage.

What ritualistic or Yogic practice is highlighted here?

A core Pāśupata takeaway is vairāgya and ekāgratā toward Śiva—reducing “anyatra-rati” (scattered enjoyment) through Śiva-dhyāna and Linga-upāsanā to cut the pasha of ignorance.