Shloka 21

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

वार्त्ता च दिव्यगन्धानां तन्मात्रा बुद्धिसंविदा विन्दन्ते योगिनस्तस्माद् आब्रह्मभुवनं द्विजाः

Transliteration

vārttā ca divyagandhānāṃ tanmātrā buddhisaṃvidā vindante yoginastasmād ābrahmabhuvanaṃ dvijāḥ

Translation

الٰہی خوشبوؤں کی نہایت لطیف ‘وارتّا’—یعنی تنماترائیں—یوگی بیدار شدہ بدھی-سمود سے ادراک کرتے ہیں۔ لہٰذا، اے دو بار جنم لینے والو، وہ برہما کے لوک تک کے جہانوں کو بھی محسوس کر لیتے ہیں۔

Word by Word

• वार्त्ता: subtle account/indication

• च: and

• दिव्यगन्धानाम्: of divine fragrances (subtle scents)

• तन्मात्राः: the subtle elements (tanmātras)

• बुद्धिसंविदा: by the cognitive awareness of buddhi (discriminative intellect)

• विन्दन्ते: they find/realize/apprehend

• योगिनः: yogins

• तस्मात्: therefore/from that

• आब्रह्मभुवनम्: up to Brahmā’s world (Brahmaloka)

• द्विजाः: O twice-born (brāhmaṇas, etc.)

Speaker

Suta Goswami

Characters & Entities

• Brahma

FAQs

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

It frames Linga-oriented Shaiva practice as leading beyond gross ritual into subtle realization: the purified buddhi can apprehend tanmātras, supporting inner worship (mānasa-pūjā) where the Pati (Śiva) is approached through refined consciousness.

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

By implying that higher worlds and subtler realities are reached through awakened cognition, it points to Śiva-tattva as transcending gross sense-objects; the yogin’s buddhi becomes fit to approach the Pati beyond pasha-bound perception, moving toward Śiva’s suprasensory domain.

What ritualistic or Yogic practice is highlighted here?

It highlights yogic interiorization—buddhi-saṃvid (discriminative, awakened awareness) used to perceive tanmātras—an implicit mark of Pāśupata-style discipline where sense-data are refined and transcended rather than merely indulged or suppressed.