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Shloka 29

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

औपसर्गिकम् आ ब्रह्म भुवनेषु परित्यजेत् लोकेष्वालोक्य योगेन योगवित्परमं सुखम्

aupasargikam ā brahma bhuvaneṣu parityajet lokeṣvālokya yogena yogavitparamaṃ sukham

Matapos masdan at maunawa ang mga daigdig, ang nakaaalam ng Yoga ay dapat talikdan ang lahat ng panandaliang pagdurusa—hanggang sa antas ng daigdig ni Brahmā—at sa pamamagitan ng Yoga ay makamtan ang sukdulang ligaya. Sa Shaiva Siddhānta, ang paśu (kaluluwang nakagapos) ay lumuluwag sa pāśa (gapós) sa pamamagitan ng mapanuring yoga at humaharap kay Pati, ang Kataas-taasang Śiva, na saligan ng tunay na sukha.

औपसर्गिकम्incidental affliction/obstruction (upasarga)
औपसर्गिकम्:
आ ब्रह्मup to the realm/state of Brahmā
आ ब्रह्म:
भुवनेषुin the worlds/planes of existence
भुवनेषु:
परित्यजेत्should renounce/abandon
परित्यजेत्:
लोकेषुin the worlds
लोकेषु:
आलोक्यhaving observed/considered with insight
आलोक्य:
योगेनby Yoga (discipline of union)
योगेन:
योगवित्knower of Yoga
योगवित्:
परमंsupreme
परमं:
सुखम्bliss/beatitude
सुखम्:

Suta Goswami (narrating Linga Purana teachings to the sages, summarizing yogic instruction)

B
Brahma

FAQs

It frames true worship as inner offering: renouncing upasargas (obstructions) and cultivating yogic discernment so the Pashu turns from worldly planes to the Supreme—an inward Linga-bhāva of steady awareness.

By pointing to “supreme bliss” beyond even Brahmā’s realm, it implies a transcendental highest principle—aligned with Shiva as Pati—who is beyond mutable worlds and is realized through yogic insight rather than worldly attainment.

Vairāgya (renunciation) combined with Yoga—discernment of lokas and withdrawal from their afflictions—matching a Pāśupata-oriented trajectory of loosening bondage and stabilizing consciousness in the highest reality.