Shloka 112

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

Devanagari script

शरीरे सति वै क्लेशः सो ऽविद्यां संत्यजेद्बुधः अविद्यां विद्यया हित्वा स्थितस्यैव च योगिनः

Transliteration

śarīre sati vai kleśaḥ so 'vidyāṃ saṃtyajedbudhaḥ avidyāṃ vidyayā hitvā sthitasyaiva ca yoginaḥ

Translation

Hangga’t nasa katawan, tiyak na naroroon ang pagdurusa (kleśa); kaya dapat talikdan ng marunong ang avidyā. Sa pagwawaksi ng avidyā sa pamamagitan ng vidyā (tunay na kaalaman), ang yogin ay matatag na naitatag sa sariling payapang kalagayan, malaya sa tali ng pāśa.

Word by Word

• śarīre: in the body

• sati: while (it) exists/while present

• vai: indeed

• kleśaḥ: affliction, suffering

• saḥ: he

• avidyām: ignorance (root of bondage)

• saṃtyajet: should completely abandon

• budhaḥ: the wise one

• avidyām: ignorance

• vidyayā: by knowledge, by true insight

• hitvā: having abandoned/cast off

• sthitasya: of one who is established/steady

• eva: indeed

• ca: and

• yoginaḥ: of the yogin

Speaker

Suta Goswami (narrating the teaching tradition to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It shifts Linga-worship from mere outer ritual to inner transformation: the devotee (pashu) approaches Pati (Shiva) by removing pasha—here identified as avidyā—through vidyā, making worship a means to moksha.

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

By implication, Shiva-tattva is the stable ground in which the yogin becomes ‘established’ once ignorance is removed; Shiva as Pati is the liberating principle beyond bodily kleśa and the source of true vidyā.

What ritualistic or Yogic practice is highlighted here?

A knowledge-centered yogic discipline aligned with Pashupata orientation: cultivating vidyā (right insight) to destroy avidyā, thereby loosening bondage while living in the body.