Shloka 105

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

Devanagari script

तस्मात्सदाभ्यसेज्ज्ञानं तन्निष्ठस्तत्परायणः ज्ञानेनैकेन तृप्तस्य त्यक्तसंगस्य योगिनः

Transliteration

tasmātsadābhyasejjñānaṃ tanniṣṭhastatparāyaṇaḥ jñānenaikena tṛptasya tyaktasaṃgasya yoginaḥ

Translation

因此，应恒常修习能解脱的智（jñāna），安住其中，以之为唯一归依。对于唯以智而自足、已舍诸执著的瑜伽行者，此智本身即是直达之道：脱离缚（pāśa），并令心坚定归向主宰（Pati）——自在天湿婆。

Word by Word

• तस्मात्: therefore

• सदा: always

• अभ्यसेत्: should practice/cultivate

• ज्ञानम्: (liberating) knowledge

• तत्-निष्ठः: established in that (knowledge)

• तत्-परायणः: having that as the supreme goal/refuge

• ज्ञानेन: by/through knowledge

• एकेन: alone, exclusively

• तृप्तस्य: of one who is content/sated

• त्यक्त-संगस्य: of one who has abandoned association/attachment

• योगिनः: of the yogin (spiritual practitioner).

Speaker

Suta Goswami (narrating Shaiva doctrine to the sages of Naimisharanya, summarizing the yogin’s discipline)

Characters & Entities

• Shiva

FAQs

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

It frames Linga worship as incomplete without inner discipline: constant cultivation of jñāna and detachment. The verse points to the Linga not merely as an external icon but as a support for turning the pashu (soul) away from saṅga (attachment) and toward Pati (Śiva).

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

Śiva is implied as the supreme refuge and final orientation (tat-parāyaṇa) for the yogin. By becoming established in liberating knowledge, the soul aligns with Shiva-tattva as Pati—transcendent Lord who is approached through jñāna and freedom from pāśa.

What ritualistic or Yogic practice is highlighted here?

A jñāna-niṣṭhā form of Pāśupata-oriented yoga is emphasized: continuous study, contemplation, and realization of truth, paired with tyāga of saṅga (vairāgya). The practical takeaway is steady abhyāsa of knowledge until contentment in jñāna alone arises.