Shloka 89

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

उपास्यमानः सर्वस्य सर्वसौख्यः सनातनः उपास्यति न चैवेह सर्वसौख्यं द्विजोत्तमाः

Transliteration

upāsyamānaḥ sarvasya sarvasaukhyaḥ sanātanaḥ upāsyati na caiveha sarvasaukhyaṃ dvijottamāḥ

Translation

جو ازلی و ابدی شِو—تمام مسرتوں کی کامل بھرپوری اور پتی—سب کے ذریعے پوجا جاتا ہے، وہ کرپا روپ انوگرہ عطا کرتا ہے؛ مگر اے بہترین دِویجوں، اس دنیا میں اُس کی موکش داینی کرپا کے بغیر کامل و بےانقطاع سرور حاصل نہیں ہوتا۔

Word by Word

• उपास्यमानः: being worshipped

• सर्वस्य: by/for all

• सर्वसौख्यः: the source/embodiment of all happiness (sarva-sukha)

• सनातनः: eternal

• उपास्यति: favors/attends to (grants the fruit of) worship

• न: not

• च एव इह: and indeed here (in this world)

• सर्वसौख्यं: total bliss, all-happiness

• द्विजोत्तमाः: O best of the twice-born (brahmin sages)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-upasana as grace-centered: Shiva is worshipped by all, and He reciprocates by granting the fruit of worship—yet it cautions that “all-bliss” is not fully available within worldly existence, directing the devotee toward liberation (moksha) through Pati’s anugraha.

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

Shiva is presented as Sanatana (eternal) and Sarvasaukhya (the very ground of bliss). In Shaiva Siddhanta terms, He is Pati—the supreme Lord whose grace alone can dissolve pasha (bondage) and fulfill the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

The central practice is upasana (devotional worship/meditative attendance) directed to Shiva as Pati; the implied yogic takeaway aligns with Pashupata orientation—seek not merely worldly sukha but the completeness of bliss through disciplined worship culminating in liberating grace.