Shloka 5

Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna

Devanagari script

ज्ञानेनैव भवेन्मुक्तिः प्रसादो ज्ञानसिद्धये उभाभ्यां मुच्यते योगी तत्रानन्दमयो भवेत्

Transliteration

jñānenaiva bhavenmuktiḥ prasādo jñānasiddhaye ubhābhyāṃ mucyate yogī tatrānandamayo bhavet

Translation

Giải thoát phát sinh chỉ nhờ tri thức; nhưng ân sủng thiêng liêng làm cho tri thức được viên mãn. Được đầy đủ cả hai (tri thức và ân sủng), yogin thoát khỏi ràng buộc, và trong trạng thái ấy tràn đầy hỷ lạc.

Word by Word

• ज्ञानेन (jñānena): by knowledge

• एव (eva): alone/indeed

• भवेत् (bhavet): arises/comes to be

• मुक्तिः (muktiḥ): liberation

• प्रसादः (prasādaḥ): grace, clear favor (of Pati—Śiva)

• ज्ञानसिद्धये (jñāna-siddhaye): for the perfection/consummation of knowledge

• उभाभ्याम् (ubhābhyām): by both (knowledge and grace)

• मुच्यते (mucyate): is liberated/released

• योगी (yogī): the yogin (Pāśupata practitioner)

• तत्र (tatra): there/in that state (of release)

• आनन्दमयः (ānanda-mayaḥ): made of bliss, pervaded by bliss

• भवेत् (bhavet): becomes.

Speaker

Suta Goswami (narrating Shiva-centric doctrine within the Linga Purana framework)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-oriented sadhana as culminating in jñāna (true recognition of Pati, Śiva) perfected by prasāda; worship becomes the channel through which grace ripens knowledge into moksha.

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

Śiva is implied as Pati, the giver of prasāda that perfects liberating knowledge; when pasha (bondage) falls away, the pashu abides in ānanda—reflecting Śiva’s bliss-nature as the realized state.

What ritualistic or Yogic practice is highlighted here?

A Pāśupata-style synthesis is indicated: disciplined yoga leading to jñāna, together with devotion that invokes Śiva’s prasāda—both required for the yogin’s release from pasha.