Shloka 103

Devanagari script

वरदो वाङ्मयो वाच्यो वाच्यवाचकवर्जितः याज्यो मुक्त्यर्थमीशानो योगिभिर् योगविभ्रमैः

Transliteration

varado vāṅmayo vācyo vācyavācakavarjitaḥ yājyo muktyarthamīśāno yogibhir yogavibhramaiḥ

Translation

主为赐愿施恩者；祂以神圣之言而住，也为言说所指之境——然祂超越所可言与能言者。为求解脱而受礼敬的伊舍那（Īśāna），为诸瑜伽行者以种种瑜伽法门与转化之行而证知。

Word by Word

• वरदः: giver of boons

• वाङ्मयः: consisting of / pervading sacred speech (Vāk)

• वाच्यः: that which is to be spoken of, the object of expression

• वाच्यवाचकवर्जितः: devoid of both the expressible (vācya) and the expresser/denoter (vācaka), beyond linguistic duality

• याज्यः: worthy to be worshipped (fit for yajña/arcana)

• मुक्त्यर्थम्: for the purpose of liberation (mokṣa)

• ईशानः: Īśāna, the sovereign Lord (Pati)

• योगिभिः: by yogins

• योगविभ्रमैः: by the diverse modalities/turnings/operations of yoga (yogic disciplines leading to inner transformation).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; describing Shiva’s transcendent nature)

Characters & Entities

• Shiva (Ishana)

FAQs

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

It frames Linga-pūjā as worship of Pati (Īśāna) who is beyond name-and-form; the Linga points to the transcendent Shiva who cannot be confined by verbal definitions, and worship is directed toward mokṣa rather than merely worldly boons.

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

Shiva is both immanent (as Vāk and as the knowable object of discourse) and transcendent (beyond vācya and vācaka). This indicates Shiva-tattva as the supreme Pati who surpasses linguistic and conceptual bondage (pāśa) while still pervading revelation and mantra.

What ritualistic or Yogic practice is highlighted here?

It highlights yogic realization—yogins approach Īśāna through yoga’s disciplined methods (yoga-vibhrama), complemented by worship (yājya) aimed at liberation, aligning with a Pāśupata-oriented pursuit of freeing the paśu (soul) from pāśa (bondage).