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Shloka 36

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

स स्वेच्छया शिवः साक्षाद् देव्या सार्धं स्थितः प्रभुः संतारणार्थं च शिवः सदसद्व्यक्तिवर्जितः

sa svecchayā śivaḥ sākṣād devyā sārdhaṃ sthitaḥ prabhuḥ saṃtāraṇārthaṃ ca śivaḥ sadasadvyaktivarjitaḥ

اپنی آزاد مرضی سے ساکشات پرَبھو شِو دیوی کے ساتھ ظاہر ہو کر قائم ہوا۔ اور مخلوق کو بندھن سے پار اتارنے کے لیے شِو سَت-اَسَت اور وَیَکت-اَوَیَکت کی حدوں سے ماورا رہتا ہے۔

स (saḥ)he
स (saḥ):
स्वेच्छया (svecchayā)by his own will, freely
स्वेच्छया (svecchayā):
शिवः (śivaḥ)Shiva
शिवः (śivaḥ):
साक्षात् (sākṣāt)directly, in person, manifestly
साक्षात् (sākṣāt):
देव्या (devyā)with the Goddess
देव्या (devyā):
सार्धं (sārdhaṃ)together
सार्धं (sārdhaṃ):
स्थितः (sthitaḥ)stood, remained present
स्थितः (sthitaḥ):
प्रभुः (prabhuḥ)the Lord, sovereign
प्रभुः (prabhuḥ):
संतारणार्थम् (saṃtāraṇārtham)for the purpose of deliverance, to ferry across
संतारणार्थम् (saṃtāraṇārtham):
च (ca)and
च (ca):
शिवः (śivaḥ)Shiva
शिवः (śivaḥ):
सत्-असत् (sat-asat)being and non-being
सत्-असत् (sat-asat):
व्यक्तिः (vyakti)manifestation, particularization
व्यक्तिः (vyakti):
वर्जितः (varjitaḥ)devoid of, transcending
वर्जितः (varjitaḥ):

Suta Goswami (narrating to the sages of Naimisharanya)

S
Shiva
D
Devi (Shakti/Parvati)

FAQs

It frames Shiva’s manifest presence (sākṣāt) with Shakti as an act of grace for saṃtāraṇa—deliverance—supporting the idea that the Linga is a worshipful, accessible form of the transcendent Pati who liberates the pashu from pasha.

Shiva is simultaneously present and yet beyond conceptual extremes—neither confined to sat/asat nor to vyakta/avyakta—indicating a supreme reality that can appear by will while remaining ontologically transcendent.

The verse points to grace-centered liberation: worship and contemplation of Shiva as Pati (often via Linga-puja with awareness of Shiva-Shakti) as the inner support for Pashupata-oriented sadhana aimed at crossing bondage.