Shloka 112

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

Devanagari script

शरीरे सति वै क्लेशः सो ऽविद्यां संत्यजेद्बुधः अविद्यां विद्यया हित्वा स्थितस्यैव च योगिनः

Transliteration

śarīre sati vai kleśaḥ so 'vidyāṃ saṃtyajedbudhaḥ avidyāṃ vidyayā hitvā sthitasyaiva ca yoginaḥ

Translation

Chừng nào còn ở trong thân, khổ não (kleśa) ắt còn; vì thế bậc trí nên từ bỏ vô minh (avidyā). Dùng minh tri (vidyā) mà gạt bỏ vô minh, vị du-già (yogin) an lập vững chắc trong trạng thái tĩnh định của chính mình, thoát khỏi dây trói pasha.

Word by Word

• śarīre: in the body

• sati: while (it) exists/while present

• vai: indeed

• kleśaḥ: affliction, suffering

• saḥ: he

• avidyām: ignorance (root of bondage)

• saṃtyajet: should completely abandon

• budhaḥ: the wise one

• avidyām: ignorance

• vidyayā: by knowledge, by true insight

• hitvā: having abandoned/cast off

• sthitasya: of one who is established/steady

• eva: indeed

• ca: and

• yoginaḥ: of the yogin

Speaker

Suta Goswami (narrating the teaching tradition to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It shifts Linga-worship from mere outer ritual to inner transformation: the devotee (pashu) approaches Pati (Shiva) by removing pasha—here identified as avidyā—through vidyā, making worship a means to moksha.

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

By implication, Shiva-tattva is the stable ground in which the yogin becomes ‘established’ once ignorance is removed; Shiva as Pati is the liberating principle beyond bodily kleśa and the source of true vidyā.

What ritualistic or Yogic practice is highlighted here?

A knowledge-centered yogic discipline aligned with Pashupata orientation: cultivating vidyā (right insight) to destroy avidyā, thereby loosening bondage while living in the body.