Shloka 68

अध्याय 91: अरिष्ट-लक्षण, मृत्यु-संस्कार, पाशुपत-धारणा तथा ओङ्कार-उपासना

Devanagari script

सर्वदेवमयो भूत्वा अभूतः स तु जायते योनिसंक्रमणं त्यक्त्वा याति वै शाश्वतं पदम्

Transliteration

sarvadevamayo bhūtvā abhūtaḥ sa tu jāyate yonisaṃkramaṇaṃ tyaktvā yāti vai śāśvataṃ padam

Translation

وہ سب دیوتاؤں کے جوہر سے معمور ہو کر بھی خود اَبھوت رہتا ہے؛ سچی معرفت میں اسی کو ‘پیدائش’ کہا جاتا ہے۔ یونیوں کی گردش چھوڑ کر وہ یقیناً شاشوت پد—پتی بھگوان شِو کا اَوناشی دھام—حاصل کرتا ہے۔

Word by Word

• सर्वदेवमयः: constituted of (the essence of) all gods

• भूत्वा: having become

• अभूतः: not come into becoming, unoriginated/unchanged

• सः: he (the realized pashu)

• तु: indeed

• जायते: is born/comes to be (in realization)

• योनिसंक्रमणम्: passage/transmigration through wombs and births

• त्यक्त्वा: having abandoned

• याति: goes/attains

• वै: certainly

• शाश्वतम्: eternal

• पदम्: state/abode (supreme station)

Speaker

Suta Goswami (narrating the teaching to the sages of Naimisharanya, summarizing the fruit of Shiva-realization)

Characters & Entities

• Shiva
• Devas

FAQs

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

It states the core phala (result): through Shiva-centered realization (often approached via Linga-upasana), the pashu transcends yoni-saṃkramaṇa (rebirth) and reaches the eternal padam of Pati, Śiva.

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

Shiva-tattva is implied as both all-pervading (sarvadevamaya) and yet beyond change (abhūta)—the eternal station into which the soul is ‘born’ as awakened knowledge rather than as biological birth.

What ritualistic or Yogic practice is highlighted here?

The verse points to the yogic culmination of Pashupata orientation—renouncing bondage (pāśa) that drives rebirth—supported in practice by Shiva-dhyāna and Linga-upasana that mature into liberation.