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Shloka 89

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

उपास्यमानः सर्वस्य सर्वसौख्यः सनातनः उपास्यति न चैवेह सर्वसौख्यं द्विजोत्तमाः

upāsyamānaḥ sarvasya sarvasaukhyaḥ sanātanaḥ upāsyati na caiveha sarvasaukhyaṃ dvijottamāḥ

Khi Đấng Vĩnh Hằng—Śiva, bậc Pati là sự viên mãn của mọi an lạc—được muôn loài phụng thờ, Ngài lại ban ân sủng đáng tôn thờ. Nhưng ở đời này, hỡi các bậc lưỡng sinh tối thắng, niềm phúc lạc trọn vẹn, không gián đoạn ấy không thể đạt được, trừ nhờ ân giải thoát của Ngài.

उपास्यमानःbeing worshipped
उपास्यमानः:
सर्वस्यby/for all
सर्वस्य:
सर्वसौख्यःthe source/embodiment of all happiness (sarva-sukha)
सर्वसौख्यः:
सनातनःeternal
सनातनः:
उपास्यतिfavors/attends to (grants the fruit of) worship
उपास्यति:
not
:
च एव इहand indeed here (in this world)
च एव इह:
सर्वसौख्यंtotal bliss, all-happiness
सर्वसौख्यं:
द्विजोत्तमाःO best of the twice-born (brahmin sages)
द्विजोत्तमाः:

Suta Goswami (narrating to the sages of Naimisharanya)

S
Shiva

FAQs

It frames Linga-upasana as grace-centered: Shiva is worshipped by all, and He reciprocates by granting the fruit of worship—yet it cautions that “all-bliss” is not fully available within worldly existence, directing the devotee toward liberation (moksha) through Pati’s anugraha.

Shiva is presented as Sanatana (eternal) and Sarvasaukhya (the very ground of bliss). In Shaiva Siddhanta terms, He is Pati—the supreme Lord whose grace alone can dissolve pasha (bondage) and fulfill the pashu (individual soul).

The central practice is upasana (devotional worship/meditative attendance) directed to Shiva as Pati; the implied yogic takeaway aligns with Pashupata orientation—seek not merely worldly sukha but the completeness of bliss through disciplined worship culminating in liberating grace.