Shloka 74

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

Devanagari script

मनुते मन्यते यस्मान् मतिर्मतिमतांवराः अर्थं बोधयते यच्च बुध्यते बुद्धिरुच्यते

Transliteration

manute manyate yasmān matirmatimatāṃvarāḥ arthaṃ bodhayate yacca budhyate buddhirucyate

Translation

اے اہلِ فکر میں برتر! جس سے غور و فکر اور تصورات بنتے ہیں وہ ‘متی’ ہے۔ اور جس سے معنی کا بोध ہو—جس سے حقیقی ادراک ہو—وہ ‘بدھی’ کہلاتی ہے۔

Word by Word

• मनुते (manute): thinks/reflects

• मन्यते (manyate): forms an opinion/considers

• यस्मात् (yasmāt): because/from which

• मतिः (matiḥ): reflective cognition/mental apprehension

• मतिमताम्-वराः (matimatāṁ-varāḥ): O best among the intelligent

• अर्थम् (artham): meaning/object/purport

• बोधयते (bodhayate): makes known/illumines

• यत् (yat): that which

• च (ca): and

• बुध्यते (budhyate): is understood/is discerned

• बुद्धिः (buddhiḥ): discriminative intellect

• उच्यते (ucyate): is said/is called.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; definitional exposition within the Purva-Bhaga discourse)

FAQs

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

It clarifies the inner instruments—mati and buddhi—through which the devotee understands Shiva’s linga-tattva; worship is not only ritual but also right apprehension and discrimination directed toward Pati (Shiva).

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

Indirectly: Shiva-tattva is approached through purified knowing—mati initiates thought, while buddhi discerns the true meaning. In Shaiva Siddhanta, such discrimination helps the pashu recognize Pati as distinct from pasha and the limited mind.

What ritualistic or Yogic practice is highlighted here?

A yogic takeaway is viveka (discriminative discernment): refining buddhi so the soul can perceive the purport of mantra, linga-puja, and scripture—supporting Pashupata-oriented inner discipline alongside outer worship.