Shloka 101

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

Devanagari script

इत्थं प्रसन्नं विज्ञानं गुरुसंपर्कजं ध्रुवम् रागद्वेषानृतक्रोधं कामतृष्णादिभिः सदा

Transliteration

itthaṃ prasannaṃ vijñānaṃ gurusaṃparkajaṃ dhruvam rāgadveṣānṛtakrodhaṃ kāmatṛṣṇādibhiḥ sadā

Translation

如是，澄澈安宁的上智（vijñāna）由亲近上师而生，遂得坚固决定。然而被缚之灵（paśu）常为贪著与憎厌、虚妄与嗔怒，以及欲望、渴爱等所扰；诸缚（pāśa）恒常牵拽其心。

Word by Word

• इत्थम्: thus

• प्रसन्नम्: serene, clarified

• विज्ञानम्: higher discriminative knowledge

• गुरु-संपर्क-जम्: arising from association/contact with the Guru

• ध्रुवम्: firm, unwavering, certain

• राग: attachment

• द्वेष: aversion

• अनृत: untruth/falsehood

• क्रोधम्: anger

• काम: desire

• तृष्णा: craving/thirst

• आदिभिः: and other (similar faults)

• सदा: always, continually

Speaker

Suta Goswami (narrating the teaching within the Linga Purana’s discourse on liberation through Guru and Shaiva discipline)

FAQs

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

It frames Linga worship as not merely external ritual but as a Shaiva discipline where Guru-guided vijñāna becomes steady, while rāga, dveṣa, and kāma-tṛṣṇā are recognized as pāśas that must be purified for true approach to Pati (Shiva).

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

By implication, Shiva as Pati is the stable ground of certainty (dhruva) realized through purified vijñāna; the turbulence belongs to the paśu under pāśa, not to Shiva-tattva, which is steady, luminous awareness.

What ritualistic or Yogic practice is highlighted here?

Guru-saṅga (association with the Guru) as the core of Pāśupata-oriented sādhanā, coupled with yogic restraint over anger, falsehood, attachment, aversion, desire, and craving—inner purification that supports effective Linga-pūjā and liberation.