Shloka 105

Adhyaya 8: Yogasthanas, Ashtanga Yoga, Pranayama-Siddhi, and Shiva-Dhyana leading to Samadhi

Devanagari script

महानन्दं परानन्दं योगानन्दमनामयम् हेयोपादेयरहितं सूक्ष्मात्सूक्ष्मतरं शिवम्

Transliteration

mahānandaṃ parānandaṃ yogānandamanāmayam heyopādeyarahitaṃ sūkṣmātsūkṣmataraṃ śivam

Translation

وہی شِو ہے—مہانند، پرانند، یوگانند؛ بے رنج و روگ۔ ہَیَہ و اُپادَیَہ (ترک و قبول) سے ماورا، اور نہایت لطیف سے بھی زیادہ لطیف۔

Word by Word

• महानन्दम्: great bliss

• परानन्दम्: supreme/transcendent bliss

• योगानन्दम्: bliss attained/known through yoga (yoga-samādhi)

• अनामयम्: free from disease, sorrow, or impurity

• हेय-उपादेय-रहितम्: devoid of what is to be rejected or accepted (beyond dualistic valuation)

• सूक्ष्मात्: than the subtle

• सूक्ष्मतरम्: even subtler (most subtle)

• शिवम्: Shiva, the auspicious Supreme (Pati)

Speaker

Suta Goswami (narrating Shiva’s supreme nature to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames the object of Linga-puja as the formless, subtlest Shiva-tattva—pure bliss beyond all dualistic notions—so worship aims at inner realization of Pati, not merely external ritual.

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

Shiva is presented as Ananda itself (mahā/parā/yogānanda), untouched by affliction (anāmaya), and beyond heya-upadeya—indicating transcendence over pasha-born dualities that bind the pashu.

What ritualistic or Yogic practice is highlighted here?

The verse points to yogic absorption (dhyāna–samādhi) where Shiva is realized as Yogānanda; in Pashupata orientation, this supports inner worship (mānasa-pūjā) alongside Linga-puja.