Shloka 5

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

Devanagari script

योगशब्देन निर्वाणं माहेशं पदमुच्यते तस्य हेतुरृषेर्ज्ञानं ज्ञानं तस्य प्रसादतः

Transliteration

yogaśabdena nirvāṇaṃ māheśaṃ padamucyate tasya heturṛṣerjñānaṃ jñānaṃ tasya prasādataḥ

Translation

Bởi từ “yoga” được hiểu là Niết-bàn—địa vị tối thượng của Maheśa. Nhân để đạt đến ấy là tri kiến giải thoát của bậc ṛṣi; và tri kiến ấy chỉ phát sinh nhờ ân sủng của Ngài (Śiva).

Word by Word

• yoga-śabdena: by the term ‘yoga’

• nirvāṇam: liberation, extinction of bondage

• māheśam padam: the state/abode of Maheśa (Śiva as Pati)

• ucyate: is declared/said

• tasya: of that (attainment/state)

• hetuḥ: cause

• ṛṣeḥ: of the seer/sage (the realized knower)

• jñānam: knowledge (Śiva-jñāna that cuts pāśa)

• jñānam tasya: that knowledge (of Śiva)

• prasādataḥ: from grace/favor (anugraha) alone

Speaker

Suta Goswami (narrating Shaiva doctrine to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Mahesha

FAQs

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

It defines the goal behind Linga-upāsanā: yoga is not merely technique, but the realization of Mahesha-pada (Śiva’s liberating state), attained through Śiva-jñāna granted by His grace.

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

Śiva is presented as Pati (the Lord) whose ‘pada’ is Nirvāṇa itself, and whose anugraha is the decisive power that awakens liberating knowledge in the paśu.

What ritualistic or Yogic practice is highlighted here?

The verse highlights Pāśupata-oriented yoga as grace-rooted jñāna: practice culminates in Śiva’s prasāda, through which true knowledge arises and bondage (pāśa) is dissolved.