Shloka 4

यतिप्रायश्चित्तविधानम्

Ascetic Atonements and Discipline

Devanagari script

भवेद्योगो ऽप्रमत्तस्य योगो हि परमं बलम् न हि योगात्परं किंचिन् नराणां दृश्यते शुभम्

Transliteration

bhavedyogo 'pramattasya yogo hi paramaṃ balam na hi yogātparaṃ kiṃcin narāṇāṃ dṛśyate śubham

Translation

Sa mapagbantay at hindi nalilinlang, tunay na sumisibol ang Yoga; sapagkat ang Yoga ang sukdulang lakas. Tunay, sa tao’y walang mas mataas na mapalad na kabutihan kaysa Yoga—na pumuputol sa pāśa at umaakay sa paśu patungo sa Pati, ang Panginoon.

Word by Word

• bhavet: may arise/comes to be

• yogaḥ: Yoga (discipline of union)

• apramattasya: of the vigilant, non-negligent one

• hi: indeed

• paramaṃ: supreme

• balam: strength/power

• na: not

• hi: indeed

• yogāt: than Yoga/from Yoga

• param: higher

• kiṃcit: anything whatsoever

• narāṇām: of human beings

• dṛśyate: is seen/recognized

• śubham: auspicious good, welfare

Speaker

Suta Goswami (narrating to the sages of Naimisharanya, conveying Shaiva teaching as Purana instruction)

Characters & Entities

• Shiva

FAQs

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

It frames external Linga-puja as incomplete without inner discipline: vigilant Yoga is declared the highest śubha, implying that worship should mature into Pashupata-style inward union with Shiva (Pati).

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

By presenting Yoga as the supreme power leading to the highest good, the verse implies Shiva as Pati—the ultimate refuge and goal—toward whom the paśu turns when pāśa (bondage) is weakened through yogic steadiness.

What ritualistic or Yogic practice is highlighted here?

Apramāda (vigilant, unwavering attentiveness) as the core yogic requirement—aligned with Pashupata Yoga—where disciplined practice becomes the ‘paramaṃ balam’ that supports both meditation and purified worship.