Shloka 22

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

जगत्यस्मिन् हि देहस्थं चतुःषष्टिगुणं समम् औपसर्गिकम् एतेषु गुणेषु गुणितं द्विजाः

Transliteration

jagatyasmin hi dehasthaṃ catuḥṣaṣṭiguṇaṃ samam aupasargikam eteṣu guṇeṣu guṇitaṃ dvijāḥ

Translation

Tunay nga, sa mundong ito, ang nananahan sa loob ng katawan ay isang pantay na hanay ng animnapu’t apat na likas na katangian. At, O mga dalawang-ulit na isinilang, ang may-katawang nilalang ay binibilang at inuuri ayon sa mismong mga katangiang ito.

Word by Word

• jagati asmin: in this world

• hi: indeed

• deha-stham: situated in the body/embodied

• catuḥ-ṣaṣṭi-guṇam: possessing sixty-four qualities

• samam: equal/in a uniform set

• aupasargikam: natural/innate, arising as an adjunct of embodiment

• eteṣu guṇeṣu: in/among these qualities

• guṇitam: computed, reckoned, categorized

• dvijāḥ: O twice-born (Brāhmaṇas)

Speaker

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

FAQs

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

It frames embodied life as governed by innate qualities; Linga worship is thereby implied as a Shaiva means to purify and transcend these guṇa-based limitations so the Pashu may turn toward Pati (Śiva).

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

By emphasizing that the embodied being is measured by guṇas, it implicitly contrasts Śiva-tattva as the Lord (Pati) who is not confined by such adjuncts—guiding the soul beyond guṇa-conditioning toward liberation.

What ritualistic or Yogic practice is highlighted here?

A guṇa-analysis foundational to Pāśupata discipline: observe the body-mind’s innate qualities, restrain and refine them through japa, dhyāna, and Śiva-pūjā, and detach from guṇa-identification.